Articles Taken from LUMBINI magazine, November 1998, volume 1:

Ven. Bhikkhu Aniruddha: Patriarch of Nepal

Buddhist Ethics, Peter Harvey, University of Sunderland.

Nepali Buddha Dharma and Buddhist Culture (ARTICLE IN NEPALI)

Can one be a Buddhist without believing in ‘Rebirth’? Bhikkhu Sugandha, Brunel University

Ten meritorious acts: A dharma talks at Executive Committee Meeting

Highlands Buddhism of Nepal , Anil Sakya

Lumbini Today, Arjun Pradhan and Amrit Sthapit

Ven. Bhikkhu Aniruddha:

Patriarch of Nepal

One of the fast growing religions in Nepal is Theravada Buddhism. According to many historical manuscripts it is known that Theravada Buddhism which is also known as Hinayana was prosperous in Nepal along with other form of Buddhism (i.e. Newar Buddhism and Highlands Buddhism) and Hinduism. However, with some reasons, living Theravada tradition was discontinued in Nepal. It is only reintroduced to Nepal by Nepalese themselves in this century and it is accepted by all walks of life regardless of castes and ethnic groups.

Now it represents as a Nepalese Buddhism. Within a century it has been adding a vast number of literature to existed Buddhist literature in Nepal. Before most literature on Theravada Buddhism were only available in Nepalbhasa, which is a vernacular language of Newars, the indigenous of the Kathmandu Valley. Now it is available in most Nepalese national languages e.g. Tamang, Gurung, Tharu. Nepal Television, the only government run television channel, broadcasts Buddhism once a week which is mainly characterised by Theravada Buddhist monks.

It is a form of Buddhism which is different from other tradition of Buddhism in Nepal. Its simplicity, meditation and universality attract all Nepalese. Unlike Buddhism in Nepalese highlands and Newar Buddhism which characterise according to ethnic back-ground, Theravada Buddhism crosses the border of ethnicity and serves as a pragmatic religion for all Nepalese.

Most Theravadin monks in Nepal are trained in India, Sri Lanka, Myanmar and Thailand. At present, there are altogether just over 100 Buddhists monks and 72 Theravada monasteries in Nepal. In this series I would like to introduce to some prominent Nepalese Buddhist monks to acquaint them more. 

Venerable Bhikkhu Aniruddha Mahathera, 83, is the most senior monk of Nepal. He was honoured as Sangha Nayaka or Patriarch of Nepal by All Nepal Bhikkhu Association and the Prime Minister of Nepal on 25 April 1998 after the previous Patriarch was passed away.

Bhikkhu Aniruddha  Mahathera, Patriarch of Nepal was born on Monday, 15 December 1915 at Asan Tol in Kathmandu to Mr Dasaratna and Mrs Dibyalaxmi Tuladhar, a merchant  Newar caste. He was named Gajaratna. At the age of eight, his mother died and Gajaratna had to go from one place to another along with his father. As he was getting naughty his father put him in the Central Hindu Boarding School in Varanasi, India where he spent nearly three years before his father took him to Lhasa with him. Even before reaching his teens he has been to Lhasa, Tibet for twice. The only transportation at that time was horses, yaks and walking. For sometimes he lived with his maternal uncle in Calcutta, where he attended Pali classes run by the late Nepalese Buddhist scholar Dharmaditya Dharmacarya at Dharmarajika Vihara.

In 1930, he was sent to Sri Lanka according to the advice of his father’s friend, a great Indian Buddhist scholar, Rahul Sankrityayana. In Sri Lanka he met Ven. Bhadanta Ananda Kausalyayana, a great Singhalese Buddhist scholar of the period who took him and placed him at Vidyalankara Pririvena, a Buddhist college and had him ordained as a novice (Samanera). He was given new Buddhist name— Aniruddha.

Five years later, after learning Singhalese, Pali, Sansakrit and English languages, Samanera Aniruddha went to Kusinagara in India. In 1936 he was then sent along with another novice to Myanmar (Burma) for further study of Buddhism by Ven. Chandramani Mahasthavir of Kusinagara. A year later, at the age of 21, he received the higher ordination from Mahapandita U Chakkapala Mahasthavir at Moulmein, Myanmar.

For ten years he studied Burmese and Buddhist literature at Taum Pok Chyau Vihara in Moulmein, Myanmar. Unfortunately, in the middle of his study, the Second World War broke out. For four years, he had to keep moving from one village to another to escape from the war.

In 1946, he returned to Nepal. With his scholarship in Buddhism and skill in languages, he became editor of ‘Dharmodaya’, the first Buddhist magazine of Nepal for two years from its beginning. 

Later, he then devoted himself entirely to the task of preservation of Lumbini, the birth place of Buddha and Kapilavastu, Buddha’s native town which his father, who had become a monk himself in 1933 with the name of Dhammaloka, had initiated. He built a Vihara and a rest house for pilgrims at Lumbini and he served and helped the pilgrims who go there to the best of his ability.

In 1968 U thant, the then Secretary General of the United Nations Organisation, visited Lumbini on a pilgrimage, and Ven. Aniruddha was able to speak with him in Burmese language about the need to develop the sacred birth place of the Buddha. As a result of the visit, the Lumbini Development Master Plan was drawn up eventually and the Lumbini Development Trust came to be established by the government of Nepal as a part of UN project.

After 46 years in Lumbini he returned to Kathmandu in 1991 and became the abbot of Ananda Kuti Vihara in Swayambhu hill where he has living since then. He has built a small meditation hall in the memory of his mother at Matatirtha, a holy site for both Buddhists and Hindus in Kathmandu Valley.

He has translated books from Singhalese and Burmese into Nepalbhasa. Similarly, he also translated and published books on Buddhism from the Pali Canon directly. He is conversant in nine languages and he has to his credit more than 20 books on Buddhism.

Honouring his praiseworthy contribution to Buddhism in Nepal the Bhikkhu Association of Amarapura school of Sri Lanka entitled him with religious honour titled ‘Buddha Janma Bhoomi Jyotaka Sasana Kirti Sri...’ on the 3rd March 1995.

Similarly, Myanmar government and Bhikkhu Order also honoured him with entitlement of ‘Agga Maha Saddhamma Jotaka Dhaja’ on 12 March 1998.

He was in the United Kingdom with the invitation of Ven. Rewata Dhamma of Birmingham for few weeks in July 1998. On the occasion many members of the Lumbini Nepalese Buddha Dharma Society had an opportunity to meet him, listen to his teaching and help him during his stay in the United Kingdom.

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Buddhist Ethics

Peter Harvey, University of Sunderland

The Buddhist path essentially comprises cultivation of three aspects of one's character:

i)          bodily and verbal conduct, so as to act in a more morally and spiritually wholesome or skilful way: virtue

ii)         the way one's mind or heart works, which can be refined and calmed by meditation: meditation

iii)         one,s understanding of the nature of reality, which is seen to improve as progress in meditation develops, and insights based on this can arise: wisdom.

Each of these helps in the process of gradually overcoming greed, hatred and delusion, the key roots of suffering in the human psyche.  Virtue is seen as a good foundation of the other two aspects of the path, though it is also strengthened and deepened by them.  This is because unwholesome actions strengthen the hindrances to meditative success: desire for sense-pleasures, ill-will, dullness and drowsiness, restlessness and worry, and vacillation.  Behaving in a more skilful way helps to restrain such hindrances, so aiding meditative development, which in turn weakens the hindrances, and so aids virtuous behaviour.

            The key elements of 'virtue' (sila) are the cultivation of generosity, so as to be more open-hearted, and seeking to follow the 'five precepts'.  The precepts are in the form of five undertakings, or promises to oneself, which are often formally chanted, e.g. in the Pali language, on a daily basis: 'I undertake the rule of training to abstain from'

1.         injury to living beings.

2.         taking what is not given.

3.         misconduct concerning sense-pleasures.

4.         false speech.

5.         unmindful states due to alcoholic drink or drugs.

These are guidelines for anyone seeking to live in a harmonious way, seeking to avoid harming others.  The key rationale given for them is: you would not like such behaviour inflicted on you, so do not inflict it on any other being, as all, like you, wish to be happy and free from pain.

            In seeking to follow the precepts, a practitioner is not encouraged to 'feel guilty' when falling short of them.  Rather, it is better to mindfully notice the effect of doing so, and resolve to try and do better in the future.

A form of meditation which directly works on one's attitudes is that which seeks to cultivate lovingkindness to oneself, others, and all living beings.  This focuses on overcoming any antipathy towards any being, and rousing the deep aspiration for their true happiness.  To aid this process, certain reflections are recommended to help undermine ill-will and aversion:

a)         In a situation of hostility, two people are likely to wish each other harm and discomfort.  But if one bears resentment to another, or reacts with anger to their acts, one is oneself bringing immediate harm to oneself by the mental and physical tension, disquiet and pain of these emotions.  They tighten up the stomach, agitate the heart and disperse any calm that is there, throwing one off balance.

b)         Think of an angry reaction in the following ways:

- it is like picking up a stick to hit someone with, but finding it is alight and smeared with cow muck, so one burns oneself (with anger) and gets a bad smell (inner tension, which one radiates to one's environment).

- it is like throwing dust at someone, when the wind is blowing towards one: some might fall on them, but one certainly gets covered oneself!

c)         While another person can directly injure your body, they can only injure your mind indirectly.  They provide a stimulus that you may choose to respond to.  That is, for someone to 'make' you angry, you have to co-operate with them to some degree.  It is possible, though, to learn to take more responsibility for one's emotions, and learn not to respond with anger, but retain one's centre of balance (but try to avoid doing so in a smug way: 'you can't wind me up - so there!').

d)         The Buddha taught that anger could be conquered and dissolved by lovingkindness: a mind with strong lovingkindness cannot be raised to anger any more than one can set fire to a river!  Once, he was abused by a man who was irritated that his wife was not at home as she was listening to the Buddha speak.  After a torrent of abuse, at which the Buddha remained calm, the man asked why he did not respond in kind.  The Buddha replied that, while the man had brought him a generous 'gift' (anger), he had all he wanted, so the 'gift' should return to the donor!  At another time, Devadatta, the Buddha's jealous cousin, tried to kill him by getting a bull elephant drunk and getting it to charge down a road towards the Buddha.  The latter fearlessly stood his ground, though, radiating lovingkindness to the charging elephant.  In response, it came to a halt and bowed its head, for the Buddha to stroke.

e)         In reflecting on a 'hostile' person, one can reflect that, if they did something against you, say, last week, they are a somewhat different person now, in a different frame of mind, for the mind and moods change all the time.  Thus, in a certain sense, the person you dislike no longer exists.

f)          On the other hand, one might draw on the idea of past rebirths (seen as countless), and reflect that everyone one comes across has, in some past life, been a close relative or friend and been very good to one: so 'remember' this and return kindness now.

g)         One can also reflect that every person and being you will ever come across is like you in wanting to be happy and free from suffering.  In this respect, we are all the same.  So bear this in mind, and wish a 'hostile' person what you wish yourself.

h)         In reflecting on those who irritate you, focus on their good side, not their bad side.  If you cannot find any good side, then have compassion for them: they must be really screwed up, and will suffer accordingly.

i)          The Buddha once said that 'this mind/heart is brightly shining, but it is defiled by defilements which arrive (from mishandling how we respond to objects of the senses and mind)'.  He then went on to say that the slightest development of lovingkindness is of the greatest benefit.  This seems to imply that the seeds of lovingkindness are already latent in the shining depths of the heart.  They are there for us to develop, and also in others, however apparently deeply buried by bad attitudes and faults.

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g]kfnL a'4 wd{ / af}4–;+:s[lt

k|:tfjgf

        æg]kfnL a'4 wd{ / af}4–;+:s[ltÆ :jo+ cToGt Jofks / uxg ljifo xf] . k|fu}ltxfl;s / cfw'lgs o'u;Ddsf] g]kfnL a'4 wd{ / af}4–;+:s[lt o; zLif{sdf cGt/e"t x'G5 . ;fy} d]rLb]lv dxfsfnL;Dd lxdfnb]lv t/fO{;Ddsf] ;f“:s[lts uxgtf 5 . rf/ xhf/ hlt zJbdf olt lj:tf/df p8\g' olt uxgtfdf uf]tf nufpg' d]/f] Ifdtf / bIftfsf] nflu b'is/k|foM 5 . j:t'tM k|/f]If k|;+u, ;Da4–:d/0f, clgjfo{ pbfx/0fdf afx]s of] n]v g]kfn -sf7df08f}_ pkTosfsf] g]kfnL a'4 wd{ / af}4 ;+:s[ltdf ;Lldt 5 .

cltt a'4 k|lt g]kfnL >4f

        g]kfn k|frLgsfnb]lv cltt a'4x?k|lt >4fjfg\ 5 . :joDe" k'/f0fsf] cltt a'4x? af/]sf] j0f{g, æsf]0ffsdg -sf]0ffudg_ a'4Æ sf] y'a] -:t'k_ af/]sf] clen]v k|df0f, c/f}6fsf]6 sgsd'lg a'4;+u ;Da4 ePsf] kl/rrf{, k~rbfgflb ;f+:s[lts k/Dk/fdf bLk+s/ a'4k|ltsf] cf:yf, chGtfsf u'kmf åf/sf h:t} Pstfsf g]kfnL 3/sf] 9f]sfdf klg ;Kt tyfutsf] lrq n]Vg] k/Dk/f o;sf k|df0fx? x'g\ .

;Kt tyfutsf] g]kfn pkTosf cfudg af/]df

        g]kfn pkTosfsf] g]kfnL a'4 wd{sf] k|f/Desf] j0f{g Ps ljlzi6 z}nLaf6 :joDe" k'/f0fdf ul/Psf] 5 . cltt a'4x? dWo] ;Too'udf gfubxdf j'Gw'dtLaf6 cfpg' ePsf ljkZjL a'4n] hftdfqf]Srf]df tk:of u/]sf] / r}q k"l0f{dfsf] lbg sdn km"n km'n]sf], c?0fk'/af6 lzvL a'4 cfpg' eO{ To; km"naf6 k|sflzt Hof]lt bz{g u/]/ d]if ;+qmflGtsf lbg Hof]ltdf nLg ePsf], q]tfo'udf cg'kd gu/af6 cfpg' ePsf ljZjDe" a'4af6 km"nf]Rrf]df tk:of ug{' ePsf] / pgs} eljiojf0fL cg'?k k~rzLif{ kj{taf6 d+h'>L cfP/ sf]6jfn kj{t sf6]/ pkTosf a;fn]sf], If]dfjtL gu/af6 cfpg' ePsf qms'R5Gb a'4n] afudtL gbL k|jflxt u/]sf], åfk/ o'udf zf]efjtLaf6 sgsd'lg a'4, sfzLaf6 sfZok a'4 oxf“ cfpg' ePsf] / zfSod'lg a'4 :joDe" 8f“8f glhssf] k'R5fu|r}Todf wd{ b]zgf u/]/ r'Gbf olIf0fLnfO{ k|j|lht u/L cf�gf !#%) lziox?dWo] w]/} oxL 5f8]/ hfg' ePsf] kf}/fl0fs j0f{g pknAw 5 . bL3{lgsfo dxfkbfg ;"q cg';f/ (! sNk cufl8sf] ljk:;L a'4 / lzvL a'4sf gu/x? aGw'dtL / c?0fjtL lyP . To:t} #! sNk cufl8sf] j]:;e" a'4 cgf]df gu/sf] lyof] . o; eb«sNksf ss';Gw, sf]gfudg, sD;k / uf}td a'4 qmdzM v]dfjt, ;f]ejtL, jf/f0f;L, slknj:t' gu/sf lyP . o;af6 :ki6 x'G5, :joDe" k'/f0fsf cltt a'4sf s]xL tYox? d"n kflnsf tYo;+u tfbfTDo /fVb5 . cyjf egf}+ :joDe" k'/f0f a'4j+z;+u k"0f{ kl/lrt 5 .

n'lDagL, slkna:t' b]jbxdf uf}td a'4

        ælxb a'w] hft] ;Sod'gLltÆ -oxf“ hGdg' ePsf zfSod'lg a'4_ lxb euj+ hft]lt n'+ldlg ufd] -o; n'lDagLdf hGdg' ePsf euj+_ slkna:t', n'lDagL / b]jbxdf a'4 k|flKt kl5 cfpg' ePsf] j0f{g kfln Pj+ ;+:s[tsf k|flrg jfªdodf ;'/lIft 5 . snfTds cleJolQmdf ;+/lIft 5 . slknj:t' / b]jbxdf a'4n] cg]s pkb]z lbP . oxf“ hGd]sf ;}s8f}+ xhf/f}+ IfL0ff>j >fjs >fljsfx?n] xhf/f}+ dflg;x?nfO{ p4f/ u/] . To; a]nfsf] o; e]ssf] g]kfnL a'4 wd{ kfln a'4wd{;+u ;DalGwt 5 / To; a]nfsf] af}4 ;f“:s[lts :j?kdf leIff6g, Wofg, wd{b]zgf 5 . csf]{ zJbdf 5, To;a]nfsf] af}4 ;f“:s[lts ;f}/edf zLn, ;dflw / k|1f, d'lQm–ds/Gb, lgjf{0f–/;

zfSod'lg a'4sf] g]kfn pkTosf cfudg af/]df

        a'4 / a'4sf >fjs–>fljsfx?sf] n'lDagL, slknj:t' / b]jbxaf6 pQ/, pQ/k"j{ / blIf0fk"j{ lbzfsf] rfl6sf af/]df hfGg kb lrGxsf] vf]h ub{} lx8\g' g} 5 .

        :joDe" k'/f0f cg';f/ uf}td a'4 cf�gf >fjsx?sf ;fy g]kfn pkTosf cfpg' eO{ :joDe' bz{g, dxf;Tj rof{ k|sfzg, gfNudf Ps jif{jf; ug{' ePsf] j0f{g j+zfjnL cg';f/ ls/ftL /fHosfndf a'4 slknj:t'af6 g]kfn cfpg' ePsf] j0f{g / g]kfn dxfTDo cg';f/ OlGb«onfO{ j;df a'4fjtf/ ;f}/fi6«af6 cfpg' eO{ dl0f wft'df tk:of u/]sf] j0f{g xfd|f] ;fd' 5 . k/Gt' oL >4fleJolQmx?af6 P]ltxfl;s zfSod'lg a'4sf] sfnqmd / a'4sf] jf:tljs u'0f;+u tfbfTDo ;DaGw /fVb}g . :joDe"sf] ;fd'Gg] jh|fzg u/L hk ug{], u'x\ofZj/Lsf] k|;fb u|x0f ug]{, gdf]a'4df uxgf cl:y lgsfn]/ b]vfpg], lul/;'tfsf] argfg';f/ sf?l0fs a'4åf/f afudtL / dl0fdtLsf] bf]efgdf æsf?l0fs]Zj/ lnuÆ :yfkgf ug{] j0f{gdf hftsLo z}nL, kl5Nnf o'u ;fIf]k /+u /;, :jwd{sf] dxQf k|dfl0fs/0fsf] h'g k|of; 5 Tof] cWoogsf nflu 3tnfUbf] 5 .

lxdfnL e]udf zfSod'lg a'4 / a'4–wd{ k|j]z

        kfln jfªdodf a'4 g]kfn pkTosf cfpg' ePsf] :ki6 j0f{g kfOGb}g . /f]lx0fL gbLsf kfgLsf] k|;+udf zfSo / sf]lnox?sf] aLrdf x'g nfu]sf] emu8f o'4df ;Demf}tf u/L a'4 d+s'n kj{tdf jiff{jf; a:g' ePsf] lyof] . Toxf“af6 a'4 qolt+; e'jgdf hfg' ePsf] xf] . g]kfnsf] Ps kf}/fl0fs j0f{g cg';f/ klg g]kfnaf6 a'4 qolt+; hfg' ePsf] lyof] . j0f{gsf] o; ;defjn] xfdLnfO{ d+s'n kj{tsf] vf]lhlt/ k|]l/t ub{5 . otf kfln / ;+:s[ltsf] af}4 jfªdodf lxdfnosf] h'g ;hLj / :ki6 lrq0f 5, To;df :jfg'e"ltsf] :kGbg 5 . ;+o'Qm lgsfo /Hh;'q cg';f/ lxdfnosf] c/0os'l6df a:g' ePsf] :ki6 5 . a'4 pQ/sfdf k'Ug' ePsf] lyof] . Ps kf7e]b cg';f/ pQ/sf s'd" jf v'd" xf] . of] s'n' -a'd" v'd"_ x?sf] 7fp“ xf] . a'4n] gGbnfO{ hgkb sNof0fLsf] k|]d ljof]u–lj/xdf af]w u/fpg pQ/lt/ n}hfg' ePsf] lyof] .

        o; p;n] >Ln+sf åLk / adf{ b]zdf a'4sf] kbfk{0f eGbf a'4n] slknj:t', n'lDagL / b]jbxaf6 pQ/ lbzflt/ w]/} k/ ;Dd ofqf ug{' ePsf] tYodf cjZo klg a9L P]ltxfl;stf 5 .

        d"n ;jf{l:tjfb ljgoj:t' cg';f/ df]xk'?if lj?7sn] slknj:t'sf zfSox?nfO{ k|3fltt ubf{ s]xL zfSox? g}jfn -g]kfn_ k;]sf] / kl5 1fltjT;n cfo{ cfgGb zfSox?nfO{ x]g{ g]kfn cfpg' ePsf] cfgGbsf] lxp“af6 :km'l6t kfbsf] x]t'af6 g} a'4åf/f lxdj+t hgkbdf k"nf -h'Qf ljz]if_ wf/0f ug{] cf1f ug{' ePsf] j0f{gnfO{ cfgGbsf] hLjg rl/qsf] ljZn]if0ffTds cWoogaf6 ;dLIff ug{' cfjZos 5 .

rf?dtL / rfo\axL

        ca g]kfnsf] sLlt{ ;'g]/ cf�gf u'? pku'Kt;+u} kf6lnk'qaf6 /fhf czf]s g]kfn -pkTosf_ cfPsf], w]/} r}Tox? agfOsg 5f]/L rf?dtLsf] ljjfx b]jkfn;+u u/L lbPsf], kl5 rf?dtL / b]jkfnn] ljxf/x? agfPsf] / rf?dtL ljxf/ g} rfo\jxL ePsf] j+zfjnLsf] syg / hgljZjf;lt/ s]xL ljrf/ u/f}+ . lbJofjbfgsf] czf]ssf] wd{ofqf ljj/0fdf, czf]ssf] wd{ofqf af/]sf] k|fKt clen]vx?df, dxfj+z / bLkj+zflb kfnL jfªdodf czf]ssf] g]kfn pkTosf cfudg af/]sf] s]xL pNn]v 5}g . olt x'“bf x'“b} klg dx]Gı« / ;+3ldQf af/] clen]v df}g eP h:t} rf?dtL af/]df jfªdo df}g eP s'g} cfZro{ 5}g . lsg eg] czf]ssL låtLo /fgL, sf?jfsL -rfjfsL_ ePsf] clen]vaf6 l;4 ePsf]n] rf?jfsLsL rf?dtL eGg] 5f]/L x'g ;Sg] ;Defjgf b]vfPsf] 5 .

        rfo\jxL l:yt k"jL{ lnR5lj lnlksf] clen]vsf] 7"nf] dxTj 5 . g]kfnsf] nf]slk|o hfts ;+u|xdf ;dflji6 gePsf] t/ kflndf ;+slnt ælsGg/L hftsÆ cfsL0f{ ePsf] r}Tosf] pNn]v / k|frLg kfln z}nLdf h:t} ;+;f/nfO{ bjfO{ /fVg] / j+zdf /fVg ufx|f] OlGı«o bdg ug{] dxfd'lg ?kdf a'4sf] u'0f j0f{g u/]sf] oyfy{tf, ;+3sf] pNn]v o; clen]vsf ePsf] 5 . rfo\alxndf k|fKt lnR5lj r}Tox?sf] snfTds z}nL ljz]iftM ujfIfx? ch+tf u'kmf ujfIf;+u ldNbf] h"Nbf] 5 . o;} k|;+udf rfo\axL k|frLg ;dodf lxgofgsf] s]Gı« ePsf] ;"o{ ljqmd 1jfnLHo"sf] egfO{ klg :d/0f x'g cfp“5 .

czf]ssf] wd{b"t

        dxfj+z cg';f/ czf]ssf] wd{b"tx? dWo]df dlHemdy]/ c? rf/ :ylj/x? ;+u} lxdjGt k|b]zdf cfpg' ePsf] lyof] . bLkj+z cg';f/ dlHemdy]/;+u cfpg] y]/x? s:;kuf]Q, b'/le;f/, ;xb]j / d"nsb]j lyP . ;f;gj+zsf] pNn]v cg';f/ lxdjGt k|b]z cGt/ut g]kfn pkTosf ;lxt ;Dk"0f{ lxdfR5flbt pQ/L e"efu k/]sf] :ki6 x'G5 . bLkj+z cg';f/ czf]ssf oL wd{b"taf6 ;j{k|yd æwDdrSs ;'qÆ sf] b]zgf ePsf] lyof] .

wd{rqm ;+:s[ltsf] k|efj

        g]kfn pkTosfdf wd{rqmsf] ;+:sf/ k|jfx k|frLgsfnb]lv cfh;Dd k|jflxt 5 . lnR5lj k"j{ o'usf] lznfdo Ps wd{rqm lzjb]j ;+:sfl/t ?ı«j0f{ dxfljxf/ aflx/sf] rf}af6f] lg/sf] Ps r}Todf To;} -c:jfefljs ?kdf_ ;+/lIft 5 . To:t} lnR5ljsfnLg lznfdo wd{rqm oqtq xfdL b]Vb5f} . lnR5lj o'usf] clen]vx?sf] zLif{efudf em08} b'O{ ztfJbL;Dd s'lbPsf æwd{rqmÆ k|jt{g xfd|f] ;fd' 5 . d[ubfjgdf ePsf] wd{rqmsf] ;+:d/0f c+z'jdf{sf] a'ªdtLsf] clen]v / a6's e}/jsf] *( ;+jtsf] clen]vaf6 ePsf] 5 . o;af6 ldHemdy]/ æ;jx]djtfrl/s sNof0fsf/L s:;k uf]qÆ h:tf P]ltxfl;s wd{b"tsf] wd{rqm ;+:s[lt g]kfndf slt;Dd k|efjsf/L /x\of] eGg] tYosf] af]w x'G5 .

lnR5lj o'usf] a'4 wd{

        clen]v k|df0fsf] P]ltxfl;s o'u eGbf cufl8b]lv cyf{t lnR5lj o'u k"j{ g} g]kfn pkTosfdf a'4–wd{ Jofks ?kdf km}lnO;s]sf] / a'4–wd{ hg–hLjg Pj+ ;+:s[ltsf] cleGg c+u eO;s]sf] :ki6 5 . bf]>f] ztfJbL lt/sf] af]lw;Tjsf] /fli6«o ;u|xfno l:yt vl08t d"lt{ ag] h:t} cfo{ d~h'>L d"nsNkn] uf]kfn /fhfx?sf] a]nf oxf“ ljxf/x?, pQd r}Tox? /Do cf/fdx?, Ogf/ / wd{zfnf -;qfuf/_ x? w]/} ag]sf] j0f{g u/]sf] 5 . /fhef]udfnf j+zfjnL O+lut ub{5, uf]kfn j+zLo clGtd /fhf oIfu'Kt klg a'4–wd{s} cg'ofoL lyP csf{] j+zfjnL cg';f/ kz'k|]If b]jn] @$ axfn agfPsf lyP .

        lnR5lj o'usf] klxnf] P]ltxfl;s /fhf j[ifb]j xf] . dfgb]j k|ydsf] a/fHo" logL j[ifb]j n8fO{ le8fO sd ug{] af]n]]sf] s'/f k'¥ofpg] lj4fg ;'ut zf;g kIfkftL /fhf]Qd /fhf lyof] . otf lnR5lj o'u;Dd sf7df08f}, sf]lnu|fd, blIf0flt/ lj:tf/ ePsf] sf7df08f} blIf0f sf]lnu|fd eO;s]sf] lyof] / oxf“ a[lhx?sf] a;f]af; ePsf] æj[lHhs/WofÆ alg;s]sf] lyof] . bfgL czn wd{ sd{ ug{] ozZjL /fhf z+s/b]jåf/f :joDe"nfO{ hUuf bfg ug{] /fhf wd{b]jåf/f r}Tosf] lgdf{0f ug{] /fhf dfgb]jsf] >Ldfg ljxf/ u'0f/Tg lgwfge"tf >L eflugL e"tfe"tfg'sDo rt'/f lgo k|jL0ff >Ldw'/efifL x'g], lk|okfn gfd zfSo leIf'af6 cfdf afa'sf] sNof0f sfdgf u/L /Tgqosf nIo;fy k|f0fLx?sf] pkef]usf nflu bfg wd{ x'g' j+zfjnL / clen]vsf s'/fx?af6 lnR5lj o'usf] g]kfnL a'4–wd{sf] :j?k :ki6 ub{5 .

        lnR5lj o'usf] af}4 jf:t'snf :ki6 ug{] xf“l8ufp“ l:yt c+z'jdf{sf] #@ ;+jtsf] clen]vdf pNn]lvt u'+ljxf/, >Ldfg ljxf/, >L/fh ljxf/, vh{'l/sf ljxf/, dWod ljxf/, ;fdfGo ljxf/ kf6g olDk alxn l:yt clen]vsf pNn]lvt jft{ z'hftk"/ ljxf/, kf6g rkM 6f]n l:yt k/df]kfl;sf g[ugLsf clen]vdf pNn]lvt uGws'6L ljxf/ / ofq axfn kf6g l:yt g/]Gb« b]jsf] !)# ;Datsf] clen]vdf pNn]lvt c? ljxf/x? h:t} lzjb]j ljxf/, ceo?lr ljxf/, jft{sNof0f u'Kt ljxf/, rt'df{n;g ljxf/, Rof;n 6f]n l:yt hob]jsf] !#& ;Djtsf] clen]vdf pNn]lvt k'ikjfl6sf ljxf/, gS;fn gf/fo0f rf}/ l:yt clen]vdf pNn]lvt clhdf ljxf/ / hLj jdf{ ljxf/sf lnR5ljsfnsf jf:t'snf b'ef{Uoj; cfh xfd|f] ;fd' 5}g . oL ljxf/x? dWo] u'+ ljxf/ uf]kfn /fh j+zfjnL / clen]vdf k|l;4 ePsf lyP eg] >Ldfg ljxf/, vh'{l/sf ljxf/, dWod ljxf/, >L/fh ljxf/, k"jf{]Qm c+z'jdf{ / g/]Gı« b]jsf] clen]vdf pNn]v ePsf ljxf/x? x'g\ . oL ljxf/x?sf] jf:t'snf s'l;gf/f, ;f/gfy, / h]tjgsf] eUgfjz]ifdf b]vfk/]sf h:tf] PsPs wfld{s lqmof sd{sf nflu PsPs leGg l:yltsf] lyof] cyjf dNnsfnLg cjz]if ?kdf cfh xfd|f] ;fd' jt{dfg g]kfnL ljxf/ h:tf] rt'isf]0f v'Nnf cf“ug, rf/}lt/ k]6L, tNnf] e'O{ tNnfdf v'Nnf bnfg\ / dflyNnf] tNnf sf]7f, d"nåf/sf] bfof“ afof“ ækmn]sfÆ, d"n åf/sf] 7Ls ;fd'Gg] æSjfkfMBMÆ k|d'v b]jtf, ljxf/sf] k5fl8 jf s'gfdf Ogf/, x'g] jf:t'snfsf] ljxf/x? 5'6\ofpg ;lhnf] 5}g .

        k|frLg kfln k/Dk/fsf] rt'lb; cfutfgfut leIf' ;+3 æ>L lzjb]j ljxf/ rft'lbzfo{ leIf' ;ª3foÆ df b]Vb5f}+ . csf{] s'/f lnR5lj clen]v cg';f/, g]kfn pkTosfdf lnR5ljo'u ;Dd leIf'0fL zf;g ljBdfg /x]sf] tYo cToGt dxTjk"0f{ 5 .

lnR5ljsfnLg af}4 snf

        lnR5lj o'usf] af}4 snf lnR5lj jf:t'snf eGbf :ki6 5 . uf]s0f{ l:yt c+z'jdf{sf] clen]vdf ær}To e§f/sÆ pNn]v eP h:t} ljleGg j+zfjnLdf r}Tojf/] j0f{g eP h:t} y'k}| y"k, y"k z}nLsf dxfr}To / 9+'ufsf ;–;fgf lnR5lj o'usf r}Tox? cfh;Dd xfd|f] ;fd' ljBdfg 5g\ . kf6gsf] k|l;4 rf/ y"/x? s'l;gf/f, ;f/gfy, ;f+rLsf :t"kx? z}nLsf 5g\ . :joDe" dxfr}To / To:t} :j?k z}nLsf sf7df08f} kf6g l:yt r}Tox? -pbfx/0fsf nflu nug, 6]jxfn, u'O6n 6f]nsf r}Tox?_ csf{] dxTjsf 5g\ . af}4 l:yt r}To z}nLsf k]l6 ;lxtsf r}Tox?, klg k|z:t 5g\, pbfx/0fsf nflu >L3M ljxf/, lk+ jxfn, sLlt{k'/ l:yt, lrn+r' r}Tox? :d/0fLo 5g\ . oL :t"k / r}Tox? ;do ;dodf hL0ff{]åf/ ePsf] / lh0ff{]åf/ ;dodf ;do ;fIf]k k|efj k/]sf]n] d"n :j?k kQf nufpg' ;lhnf] s'/f xf]Og . o;sf] t'ngfdf 9'+ufdf ;–;fgf lnR5lj r}Tox?df cf�gf d"n :j?k ;+/lIft b]lvG5 . u0f dxfljxf/ l:yt %!# -+!#% = ^$* lj=;+=_ ;+jtsf] lnR5lj z}nLsf r}Tox?sf] cWoogsf nflu ltlyldlt lgwf{/0f ug{] cfwf/ ag]sf] 5 .

lnR5ljsf >4f r}To

        To;kl5 c+htf u'kmf leqsf r}To h:t} rt'isf]0f cUnf tx dfly r}To ue{ /x]sf], 9f]sf axfn l:yt r}Tosf] tNnf] txdf kBdfl0f af]lw;Tj, dflyNnf] txdf a'4 d"lt{ ePsf] r}To, gfuaxfnsf] rf/}lt/ a'4d"lt{ ePsf] r}To b]vf kb{5 .

        rfojlxn l:yt x/]s lbzfdf cg]s ujfIfsf b'O{ rt'isf]0f tx / b'O{ uf]nfsf/ tx dfly r}To ue{ /x]sf] r}To, hDa"åLk dzfg elgg] 6]s' l:yt cg]s cjfIf / uf]nfsf/ tx ;lxtsf] r}To, 6'+l8v]n dxf+sfn :yfg cufl8 /x]sf] :jo+ rf/}lt/ r}Tox? / bfof“ jfof“ lsGg/x? s'lb/fv]sf] r}Tosf ;fy} g]kfn pkTosfdf oqtq 5l/Psf o:t} /fjfIf dfqsf d"lt{ gePsf dxfofg bz{gsf] k|f/Defj:yfsf s[ltx? x'g\ .

        lnR5ljsfnsf a'4 d"lt{x?dWo] snfTds b[li6af6 :joDe"sf] klZrdf]Q/ s'gfdf, clhdf b]un k5fl8 /x]sf] a'4 d"lt{ k|frLg b]lvG5 . o:t} ;ftf}+ ;bfJtLlt/ a'4nfO{ k|d'vtf lbP/ a'4sf] bfof“–jfof“ af]lw;Tj s'+l8Psf d"lt{x? ag]sf] h:t} kf6g t's+jxfM / eQmk'/ l;l4kf]v/Lsf] pQ/lt/ Ajf“;L l:yt d"lt{ lnR5lj o'udf af]lw;Tjsf d"lt{x? klg aGg nfu], ljz]ifM kBkfl0f af]lw;Tjsf] pkf;s dl0fu'Ktn] dx]Gı«dtL ;knf]s cfdf afa'sf] a'4Tjsf] sfdgf u/L agfPsf] u0faxfn glhs} 9'+u]wf/fsf] kl/lwdf :yflkt ul//fv]sf] kBdfl0f af]lw;Tj o; k|;+udf :d/0fLo 5 . o:t} 9f]sf axfn / >L3M ljxf/ l:yt kBdfl0f af]lw;Tjsf] d"lt{x? oxf“ pNn]vgLo 5 .

dxfofgsf] ljsf;

        lnR5lj o'u a'4–wd{af6 dxfofg bz{g qmdzM ljsf; ePsf] o'u xf] . cf�gf] wg, z/L/, lz/ / xft cflb bfg lbP/ dfUg cfPsf cg'iosf] pksf/ ug{] cfbz{ :d/0f ;fy} c+z'jdf{nfO{ ;j{1 1fg nfe xf]; -;j{1tf efh'oft_ eGg] rfxgf ul/Psf] k/df]kfl;sf d[lugLn] cd[t sfo{sf] sfdgf u/]sf] / kf6g Tofun 6f]n l:yt Ps r}Tosf] pQ/ kftfdf lnR5lj lnlksf] clen]vdf zfGt cIff]Eo, ljdnsLlt{ ;dGteı klZrd kftfdf ah|w/, blIf0f kftfdf ;dGt s';'d a'4 / d+h'>L, k"j{ kftfdf dxfofg k|fKt nf]s]Zj/ / ;'vfjtL e'jjf;, cldtfe a'4nfO{ k|0ffd u/]sf] 5 . j:t'tM o; a]nf;Dd WofgL a'4x?sf] cIff]Eo k"j{ bLudf, cldtfe klZrd bLudf x'g'kg{] bfz{lgs lgod ag]sf] b]lvPg g t j}/f]rgsf dfg; k'q ?kdf ;dGt eınfO{ dWo bLu lbPsf] b]lvG5 . tfklg dWosfn;Dd WofgL a'4sf] bz{g ljsl;t eof] . 1fg, e"ld:kz{ -k|l0fwfg_ ceo, Wofg / wd{rqm, d'ıf, kf“r /+u, k+r tTj bz{gaf6 a'4, a'4–wd{, af}4 ;+:sf/df gof“ cfofd NofO{ lbP .

af}4x?sf] lgGbfM wfld{s ;lxi0f'tfsf] sn+s

        lnR5lj o'udf Psaf/ a'4–wd{nfO{ xf]Rofpg] k|of; ePsf] klg :ki6 5 . cg'k/dn] :tDe n]vdf g gfl:ts, s'tflss d"v{, s'dlt h:tf ckzJb k|of]u u/L af}4x?sf] lgGbf u/]sf] 5 . otf c'gk/dsf j+zsf] k|zf;gdf klg 7"nf] zlQm lyof] . cg'k/dsf 5f]/f ef}du'Kt ;lxt cg]s u'Ktx? zlQmzfnL zf;g ag]sf] lyof] . t/ o;/L wfld{s ;lxi0f'tfsf] sn+s ?ksf] lgGbf / k|zf;g kIfaf6 a'4wd{ k|lt pk]Iff ePtfklg a'4–wd{ nf]s wd{ / hg–;+:s[lt ?kdf ;'b[9 eO;s]sf] x'gfn] a'4wd{ / af}4 ;+:s[ltsf] c? Jofkstfdf s'g} ult/f]w ePg .

        czf]ssf] wd{b"t sfo{ ;Dk"0f{ af}4 b]zx?n] cg's/0f u/] h:t} g]kfnaf6 klg pNn]vgLo ?kdf ePsf] 5 . rf}yf] ztfJbLdf a;'jGw' g]kfn cfP/ ltAat uP h:t} aneı« lrgk]x -gLlsg_ nfO{ cf�gf] sfo{If]q agfO{ af}4 jfªdo lrgL efudf cg'jfb sfo{df Jo:t ePsf] 5 . zfGt /lIft, kB ;Dejn] g]kfn / ltAatnfO{ sfo{If]q agfP /fhf pbob]jn] /fhg}lts ;DaGw ;'b[9 u/] / e[s[6Laf6 ;f“:s[lts ;]t' :yflkt eP . o; a]nfdf tfdfsf / sf“;sf ef“8fat{g, s:t'/L / kmnfd] tnjf/ lgof{taf6 dWosfnLg ;dosf nflu kl6axf/ -kf}efM_ / ljleGg lnlvt k':tsx? / ;–;fgf d"lt{ lgof{tsf nflu ;f“:s[lts / cfly{s ;DaGw a9fpg k[i7e"ld tof/ eP .

        lnR5lj o'usf] g]kfnL a'4 wd{ / af}4–;+:s[ltnfO{ clwNnf] dWosfnLg g]kfndf c? Jofks ljljwtf k"0f{ ePsf] b]lvG5 . ljxf/x?sf] ;+Vof a[l4 x'“b} uP . g]kfn ;Datsf] klxnf] ztfJbLsf] clen]vdf pNn]lvt dxfjftLZrn ljxf/, To:t} bf]>f] ztfJbLsf] clen]vsf] Nx\j+ ljxf/ / ;Ktk'/L ljxf/, t]>f] ztfJbLsf] rfskf6L dxfljxf/, a[ ljxf/ kl/lgdf{0f dxfljxf/ wd{rqm ljxf/ / lrq dxfljxf/, rf}yf] ztfJbLsf wd{wft' ljxf/, a'vd ljxf/, ;Sg] ljxf/, kf“rf} ztfJbLsf] k|lz4 olDk ljxf/, lul/j/ ljxf/, kf/fjt{ ljxf/, /+ug ljxf/, >L wd{lky dxfljxf/, /fh >L ljxf/, gfuj0f{ dxfljxf/, tx5] ljxf/af6 af}4 jf:t'snfsf] c6'6 k|jfxsf] k|df0f xf] .

ah|ofg

        æah|ofgÆ / æah| e}/jÆ sf] cl:tTj lnR5lj o'udf ah|ofgdsf] ;+s]t lbPsf] dfg]tf klg ah|ofg bz{g km}nfj / lqmofx?sf] k|efj g]kfn pkTosfdf dWosfnLg o'u b]lv ePsf] b]lvG5 . g]kfnL af}4x? cWoog–cWofkg, k':ts /rgf cg'jfb lnlks/0fdf JoQm x'g yfn] . ljqmdzLn ljBfkL7df cg]s g]kfnL leIf'x? åf/kl08t eP . pbfx/0ffy{ sfnrqm tGq, u'x\o ;dfh x]jh|tGqsf 1ftf afuLZj/ sLlt{, sfnrqmofg lj1 ;dGt >L eP ljz'4 bfz{lgs tQ1 dfWolds lj1 ;'n >L ld>, lj1lKt kfqtf l;l4 ltAatL efiffdf cg'jfb ug{ ;Sg] zLneb« h:tf ljåfg eP . pi0fLif ljho, k~r/Iff, a;'Gw/f wf/0fL, s'?s'n tGq, s'lhsf tGq, bzlqmof k4lt, e}/jtGq g]= ;+= **, !*#, @$#, @&#, @(^, #)) ;Dd k|rf/df cfO;s]sf] 5 . To:t} g]= ;+= ##* sf] ;dfhtGqfg'kfl/0fL, u0ftqm lqmof, g]= ;+= #%! sf] v8\uk"hf, g]= ;+= $)) sf] sf}dfl/ k"hf, g]= ;+= $)@ sf] rGb«dxf/f]if0f tGqkl~hsf k':tssL k|l;4af6 g]kfnL a'4 wd{ s;/L kl/jlt{t kl/jl4{t eO{ ultzLn /x\of] eGg] s'/f :ki6 x'G5 . /f]u Joflwsf] b'ik|efj, cgfa[l4 / cltj[l4sf] clgsfn, e"sDksf] k|fs[lts k|sf]k / ljleGg /fhg}lts czflGtsf] cj:yfdf gfgf pkfo, qf0fsf/s lqofsnfk, z/0ffy{ k"hf kf7 x'g' :jefljs lyof] . j+zfjnL cg';f/ g]= ;+= #^@ df ;ft lbg;Ddsf] lxdoft, g]= ;+= $#^ df cf“k ;'Gtnf hqf cl;gf k/]/ rf/v08sf] Ps v08 dflg; d/]sf] j0f{gnfO{ ljl;{g x'b}g .

dWosfnLg g]kfnsf] a'4–wd{

        g]kfn ;Datsf] k|yd ztfAbLb]lv oxf“ bfz{lgs tTj lrGtg / tflGqs lqmof sd{ a9\b} uPsf] :ki6 5 . g]= ;+= @ sf/08Jo"x, g]= ;+= @* sf] n+sfjtf/, g]= ;+= $) sf] k|1fkf/ldtf, g]= ;+= ** sf] pi0fLo ljho kf08'lnlk o;sf] pbfx/0f xf] oxL Tof] ;do xf], h'g ;do ceofs/ u'Ktsf] b]j b]jLsf] d"lt{, d'ı«f, ;fwgf af/]sf] ælgikGg of]ufjnLÆ sf] k|rf/ k|;f/ ePsf] lyof] . ;fwgfdfnf cg';f/ ah|ofg ;fwgf klg ePsf] lyof] . g]kfn ;Dat\sf] bf]>f] ztfJbLlt/ If]dGısf] af]lw;Tjbfg sNkntfaf6 g]kfnL hgtfdf >4flej[l4df ;/; of]ubfg u/] h'g cjbfg syfx?df k'/fgf kfln hfts syfx?, gof“ ;lDdl>t syfx? / a'4sfnLg 36gfnfO{ sfYofTds ?k lbPsf syfx? -pbfx/0ffy{ lj?9sfjbfg_ ;+slnt 5g\ .

g]kfnL a'4–wd{sf] ;jf{lws dfGo gj Jofs/0f

        g]kfnL a'4wd{sf bfz{lgs / tflGqs kIfsf ;}s8f}+ k':tsx? dWo] gf} j6f k':tsx?sf] ;d"x gj Jofs/0fsf] ?kdf k|lz4 5 . -!_ ci6 ;fxl>sf k|1fkf/ldtf, -@_ ;4d{k'08/Ls, -#_ nlnt lj:t/, -$_ n+sfjtf/, -%_ ;'j0f{k|ef;, -^_ u08Jo"x, -&_ tyfut u'x\os, -*_ ;dflw/fh / -(_ zbe"ld u|Gy Pp6} o'usf], Pp6} bfz{lgs lgsfosf] cyjf Pp6} JolQmsf] s[lt geP/ klg Ps wd{kof{o gjwd{ ?kdf k|lz4 x'g' 3tnfUbf] 5 . ci6 ;xfl>sf k|1fkfldtf k|1f / ;"Gotf ;DaGwL xf] eGg] nlntlj:t/ / ;4d{ k'08/Ls u|Gy a'4, af]lw;Tj / a'4ofgsf] dxQf ;DaGwL j}k'NojfbLx?sf] u|Gy xf] . To:t} æn+sfjtf/Æ ;+;f/sf] ;+;f/sf] ljljw :j?k lj1fgs} csf{] cleJolQm dfq dfGg] lj1fgjfbLx?sf] u|Gy xf] . ;'j0f{ k|ef; ;"q nlnt lj:t/sf] ?ksfosf] ck]Iff wd{sfo k|lti7f kf]if0f ub{5 . u08Jo"x, af]lw;Tj pkf;gfsf] j0f{g ub{5 eGg] tyfut u'x\os ljgo kfngf s7f]/ ;+odaf6 lgjf{0f k|flKtsf] ufp“df OlGı«oj[lQnfO{ rl/tfy{ u/]/ o;} hGddf af]lwnfesf] ;xh dfu{ k|i6\ofp“5 . tyfut u'x\os j}/frg sfoaf6 tyfut ;d"x pTkGg x'g] / o;}af6 nf]rgf, dfdsL / kf08/flb ?kfGt/0f x'g] clg g}lts ;bfr/0f ljgf g} of]utGq pkfoaf6 ;Daf]lwnfe x'g] ljlwsf] af]w u/fpg] u|Gy xf] . ;dflw/fh ;"qsf] æ;j{wd{ :jefj ;dtfÆ k|1fkf/ldtfsf] ;"Gotf;+u tfbfTDo efj /fVb5 . a'4sf/s bzkf/ldtfsf] a}slNks bz{ge"ldsf] a'4Tj k|flKtsf] cfwf/ bz e"ldsf] j0f{g bze"ldZj/ xf] . gj Jofs/0fdf O;fsf] k|yd ztfKbLb]lv k|l;4 ePsf k|1fkf/ldtf u|Gyb]lv lunlu6df k|fKt k|lt 5}7f}+ ztfJbLsf] ;dflw/fh ;"q u|Gy;Dd ;lDdlnt 5 . dxfofg jh|ofg bz{g hlt;'s} ljsf; ePtf klg :jo+ ah|ofg bz{g a'4 wd{sf] d"n :j?knfO{ cgfof; ;'/lIft ub{} /x]sf] x'G5 . leIf' ljgosf] d"n lzif{i7 ljgonfO{ $ kf/flhsf elgG5 . ah|ofgsf] æd~h'>L kf/flhsfÆ u|Gy af]lwlrQ kfpg]nfO{ leIf', o;sf] cfwf kfpg] >fd0f]/ / o;sf] klg cfwf lzIff kfpg]nfOP r}/s eGg] xr'jf k|sf/sf] ljgo juL{s/0f u/]tf klg d+h'>L kf/flhsf eGb5, leIf', >fd0f]/ / r}/sx? pQd 5g\ / ltgLx?af6 xf]d sfo{ ug{' x'Gb}g . Ps k|rlnt plQm klg 5, u'Nkf lng]n] ;'nkfM lng' x'Gb}g, ;'nkfM lng]n] u'Nkf wf/0f ug{ x'Gb}g . cyf{t o1 cfx'lt{ ug{]nfO{ lk08kfq wf/0f ug{] clwsf/ 5}g . ah| / 306fsf] cleif]s k|fKt JolQmåf/f dfq xf]dsfo{ ug{ ;lsg] / xf]d sfo{ ah|frfo{ eGg] s'/f klg d+h'>L kf/flhsfdf pNn]v u/]sf] 5 . o; cltl/Qm d+h'>L kf/flhsfdf g]kfnL af}4 hLjgsf] hGd b]lvsf] lqmof sd{ af/]df klg lzIff lbPsf] 5 .

ci6 ;fxl>sf k|1fkf/ldtf

        k|1fkf/ldtfsf ljleGg ;+lIfKt / lj:t[t u|Gyx? dWo]sf ;jf{lws lj:t[t zx;fxl>sf k|1fkf/ldtf xf] / ;+lIfKtdf PsfIf/ k|1fkf/ldtf cyjf ;'ljqmflGt kl/k[R5fj:t' xf] . k|1fkf/ldtfsf] ljljw ;+:s/0f dWo]df ci6;fxl>sf k|1fkf/ldtf g} ;jf{lws dfGo / dxTjsf] 5 . clgRr, b'Sv cgGt af]w x'g' g} k~`f xf] . k~`faf6 g} kltRr;d'Kofb ;fIffTsf/ x'G5 . k~`fsf] ;+:s[t kof{ojfrL zAb k|1f xf] . t/ k|1fkf/ldtfsf] k|1f pRrtd ljj]s / k"0f{1fg ?kdf k|l;4 5 . d'Qm dg l/Qm eP z"Go x'G5 . dfWolds bz{gsf k|0f]tf gfuh{'g, of]ufrf/sf pb\jf]ws d}qLgfy To:t} rf/ bfz{lgstfsf cfrfo{x? c;+u, a;'aGw', lbªgfu / xl/eın] cf–cf�gf] cWoogaf6 k|1fkf/ldtf bz{gnfO{ ljzbLs/0f ul/lbPsf] 5 . g]kfndf o; u|Gy/Tgsf] lnlks/0f ug]{ sfd bz ztfJbL;Dd ePsf] 5 . tf8kq, e'hkq, gLnkqflbdf /~hgflb ljljw lnlkdf /ht / :j0ff{If/df n]lvPsf ci6 ;fxl>sf k|1fkf/ldtf dWosfnLg g]kfnsf] k|f/Deb]lv cfh;Dd kf7 ub{} cfPsf] 5 .

ljBfWoogsf] s]Gb« / lsNnf ?kdf af}4 laxf/x?

        dWosfnLg g]kfn pkTosfdf :joDe", y“jxL, ;f“v' / kmlk{Ë cflb :yfg ljBfWog / ;fwgfEof;sf] s]Gb«:yn ePsf] b]lvG5 . wd{:jfdL h:tf ltAatL ljåfg lh1f;'n] oxf“ cfP/ ljBf cWoog / ;fwgf cEof; u/] c/lgsf] h:tf snfsf/n] g]kfnsf] snf / jf:t'snf ltAat rLg;Dd cd/ ?kdf k|:t't u/] . 

        dWosfnsf] k"jf{4df g]kfn pkTosfn] k"j{ / klZrdaf6 cfqmd0fsf] ef/ ;xg k/]sf] lyof] . klZrdL cfqmd0fx?sf] a]nf d]yf]axfn / k'n alxn cflbaf6 lsNnf ?k lbOsg ;'/Iff k|bfg u/] k"jL{ cfqmd0fsf] a]nf g]kfnn] ;+:s[lts ?kaf6 ;d]t 7"nf] Iflt ef]Ug' k/]sf] lyof] . klZrdL dNn cfqmdsx? :jo+ a'4wd{k|lt >4f / cf:yf /fVby] . k/d ;f}ut bfgzLn k/fo0f qmfrNn, clegj af]lw;Tjfjtf/ / k|j/ dxfhfghlift k/df]kf;s x]jh|r/0ff/ ljGb ds/Gb dw's/ czf]srNn, :joDe" / a'+du nf]s]Zj/df cf:yf /fVg] lhtf/LdNn, n'lDagL / slknj:t'sf] tLyf{6g u/]/ o;sf] clen]v n]Vg nufpg] l/k'dNn, n3'/Tg ho dfGg] cflbTokfn, a'4sf] cf/fwgfaf6 kfPsf] 7"nf] /fHo /Iff ug{ ;Sg] k/d uf}ut k'0o dNn o; k|;+udf pNn]vgLo 5 .

g]kfnL a'4wd{ / af}4 ;+:s[ltdf o'gf]k]lIft k|efj

        dWosfnLg o'usf] k"jf{4sf] cGtlt/ /fhg}lts ;Qf cl:y/ lyof] . tfklg g]kfnL af}4x? tflGqs ;fwgf, tflGqs b]j b]jLsf] d"lt{af6 ;lhPsf ljxf/x? lgjf{0fdf, v]tsf] bQ bfg ug{'df l:y/ / ultzLn g} /x]sf] b]lvG5 . hol:ylt dNn klxn] af}4fjtf/ slno'udf :joDe"af6 j/ k|;fb kfPsf ci6Nd]skfnsf] cjtf/ eP hof{h'gsf] knfog kl5 /fdfjtf/ eP . zlQm o'Qm tflGqs ;fwgfdf nfu]sf af}4 cfrfo{x? o;} a]nf hflt e]bsf] l:ylt aGb]hdf hsl8P . elgG5 o;}a]nfb]lv r"8fsd{sf] cyf{t leIf' >fd0f]/ agfpg] ljlwsf] gof“ k|sf/sf] Joj:yf eof] . kl/jf/–o'Qm ;kTgLs cfrfo{af6 leIf' bLIff lbg afWo eP . ptf s'nfrf/ kfng gug{] JolQm /f}v gs{df kg{] eo b]vfpg kg{] l:ylt cfP .

        To:t} af}4 cfrfo{x?n] tflGqs zlQm ;fwfgåf/f a'4 wdf{jnDaLx?nfO{ ;'/lIft /fVg] k|of; klg lgSs} eP . ;f“v' dl0fr'8 kj{tdf pu|tf/fsf] ;fws jfrfl;l4 ah|frfo{, kmlk{Ë ah|of]lugL ;fws, cf�gf] df+;fx'ltåf/f o1 ug{] tyf cåol;l4 cflbsf] d'Gs/ n]vs cf]l8ygfrfo{, zf]efeujtLsf] bz{g / ljBfw/Lsf ;fws ah|kfb ah|frfo{, 6'+l8v]nsf] ah|aL/ dxf+sfn ;fws tyf afx\o k"hf ljlw / x:t k"hf ljlwsf /rlotf zf:jt ah| ah|frfo{ aLhfIf/åf/f :t"k Gofz ug]{ zflGt36 j}To agfpg] jfs ah| ah|frfo{ / hoDjfnfl5 rof{uLtåf/f a|Dxfk'q gbL tg{] ;'/tah| ah|frfo{ cflbsf rof{uLtx? ;'/lIft 5 eGg] sLlt{syf ;'lgG5 elgG5, k/Gt' P]ltxfl;s sfnqmdsf;fy o; kIfdf cWoog cGj]if0f ug{' jf“sL g} 5 .

        dWodo'usf] cGt/f4{sf g]kfnL a'4–wd{ / af}4 ;+:s[ltdf k|frLg d"ntTj ;'/lIft /fVb} o'ufk]lIft ?kaf6 z}jL, j}i0fjL / zfSt wd{;+u c? ;xrf/L efj /fVb} kl/jl4{t x'Gb} ultzLn ePsf] b]lvG5 . b]j b]jLdf k|f0fL aflnsf lglDt k"hf / tk{0f u/]tfklg r"8fsd{ a]nf æcx+ ldTy+ ofjHhLj+ k|f0ffltkftft\ k|ltlj/ofldÆ eGg' rflx la;{]sf] 5}g . hnz'l4 bz{gfg'?k åfbz tLy{df :gfg / k"hfdf nxl;g yfn]tf klg af}4 cjbfg :d/0f ljz]iftM af]lw;Tj cfof{jnf]s]Zj/sf] u'0fufg ug] k|j[lQ rflx Tofu]g .

rf8kj{ g]kfnL af}4 ;+:s[lt

        rf8jk{ ;f“:s[lts hLjgsf] Ps cleGg c+u xf] . g]kfn pkTosfdf k|rlnt w]/} rf8kj{x?df af}4 bz{g / af}4 ;+:s[ltsf] cld6 k|efj 5 . kf6gsf] a'+uBf] ofqfdf s?0ffdo /yf/f]x0f b]lv ef]6f] ofqf;Ddsf] lqmofsnfk, k|ltlbg x'g] :qf]t kf7 k"hf / ljz]if kf7 k"hfdf af]lw;Tj k|ltsf] cfb/ t 5“b} 5 ;fy} cg]s 36gf / P]ltxfl;s tYolt/ klg Wofg cfslif{t ub{5 . x\j]g;f+un] cf�gf] ofqf j[QfGtdf kf6gsf] s?0ffdosf] /y ofqf h:t} a'4 / af]lw;Tjsf] /y ofqf / /fhfx?åf/f To:tf /yofqf b]vfpg] ;Ddfg / k"hflbsf] ljzb j0f{g u/]sf] 5 . o;sf/0f /fhf g/]Gb«b]j / aGw' bQ cfrfo{sf] cfof{jnf]lst]Zj/ s?0ffdo af/]sf] j+zfjnL a0f{g ;do ;fIf]k b[li6af6 larf/gLo 5 .

        kf6gsf] cfof{jnf]lst]Zj/sf] /yofqf h:t} sf7df08f}sf] æhgaxfM Bf]Æ ofqf, s'df/L ofqf / efbufp“sf] lj:sf ofqf w]/} dxTjk"0f{ 5 . o:t} ljkZjL a'4åf/f sdnk'ik cf/f]k0f :d/0fdf dgfOg] Nx'ltk'GxL -r}q k"l0f{df_ cfrfo{x?sf] ;Ddfg ug{] u'?k"l0f{df, af}4snf / jf:t'snf k|bz{gLsf] k|frLg :j?k u'GxGxL ->fj0f k"l0f{df_, rf]/]sf] v08df OGb«nfO{ klg 5f8\g] 5}g eGg] o]+ofk'GxL -efb« k"l0f{df_, cfsfz bLkbfg z'? ug{] sltk'GxL -cflZjg k"l0f{df_, s'7L k"hf ug{] of]dXL k'GxL -d+l;/ k"l0f{df_ dgfp“b} cfPsf] 5 . af]lw;Tj bfg sNkntfsf] e"ldsf cg';f/ cjbfg o'u;Dd a}zfv k"l0f{dfnfO{ ælhg hGd dxf]T;jÆ sf] ?kdf dfg]tf klg dWosfnsf] cGTolt/ a'4sf] hGd, ;Daf]lwnfe / dxfkl/lgjf{0f lbj;sf] dxTj rflx+ s]xL ztfJbLk"0f{ pk]lIft /x]sf] b]lvG5 .

        g]kfnL kj{ lbgx? dWo]df u+'nfYj * cyf{t >fjs z'Ns ci6dLsf lbg ul/g] kf6gsf] k~rbfg / u'nfufM !# cyf{t efıs[i0f qof]blzsf lbg ul/g] sf7df8f+}sf] k~rbfg vf]Nrf kfvf, Ko"vf, tfD;Lkfvfdf nugaxfn, j6' axfn / Ot'+axfnåf/f ul/g] ;Dosbfg\, kl5 !@ jif{df ul/g nfu]sf] ;Dosbfg / kf6gsf] kf“r jif{df ul/g] ;Dosbfg k|ToIf ?kdf af}4 ;+:s[lt;+u k|ToIf ePsf] ;Da4 bfgsfo{sf] kj{lbg xf] . To:t} j}zfvs[i0f cf}+l;sf lbg cfdf / efb«s[i0f cf}+l;sf lbg afa'sf] d'v x]g{], cIfo t'tLofsf lbg kfg / kmnkm"n bfg ug{], kz'klt dxfb]jnfO{ lx/0oj0f{ dxfljxf/af6 nluPsf] a'4 d"lt{ ePsf] d'vn klx/fpg] d'vM ci6dL sflt{s cyf{t z'Sn ci6dL af}4 ;f+:s[lts dxQf ePsf kj{ sfo{x? x'g\ . o; cltl/Qm afuåf/sf] ;k+tLy{ d]nf, ;f+v'sf] ah|of]lugL ofqf / a/] s't'+ jgLu' kj{ cflb :yfgLo dxTjdf k|efj kfg{] kj{x? x'g\ . l;7L gvM h]i7 z'Sn ifi7L Ogf/ kw]/f ;kmf ug{] rf8 eP >fj0fs[i0f qof]bzLsf] uyf+d'uM cyf{t 306fs0f{ / kf}ifs[i0f bzdLsf] lbzL]k"hf tGqofg;+u ;DalGwt rf8kj{x? x'g\ . æu'+nf wd{Æ eGg] >fj0f dlxgfsf] k"0osfo{ / dlxgf e/ ul/g] wd{ >j0f / wfld{s cg'i7fg s[lif sfo{af6 k|fKt cjsfznfO{ ;b'kof]u ug{] lqmof dfq xf]Og ljljw kIfaf6 dxTjk"0f{ ;f+:s[lts kIf klg xf] .

Ps rf8 kj{ M cg]s JofVof

        g]kfn pkTosfdf k|rlnt rf8kj{x? dWodf cg]s rf8 kj{x?sf] JofVof leljGg cfofdaf6 AofVof ePsf] kfOG5 . v8\uofqf ub{} bz}+sf lbg af}4 tflGqs k"hf ul/G5 eg] ptf /fj0f xTofsf] ljhof bzdL dflgG5, hj ls Ps af}4 k/Dk/fdf czf]såf/f z:qTofusf] :d/0f lbg elgG5 . lai0f'k'/f0f gf/fo0f argfg';f/ kf+rfn b]zsf] ;'rGı u[xkltsf] bfDkTo k|]d / pbf/tfsf] kl/Iff ug{ s'j]/n] u/La ?k lbOsg dfUg cfPsf] clg dfg ;Ddfgaf6 k|zGgsf] s'j]/sf] lgb{]zg cg';f/ hlt lbPtf klg gl/TofOg] s'l7 -wfGo e08f/_ k"hf ug{] oMdl/ k'GxL xf] . rGb«dfn] cfkm\gf] sf+5L :jf:gL /jtLnfO{ ckdfg ubf{ bIf k|hfklt l/;fP/ t]hxLg xf];\ eGg] >fk lbP . clg eujfgn] sd;]sd Ps lbg k"0f{ xf];\ eGg] cfzLif lbP/ k"0f{ rGıdf agfof] . cf�gf] c;+t'lnt z/L/df Jo+u ubf{ u0f]zn] rGıdfnfO{ p;n] b]v] hlt rf]/ xf];\ eGg] >fk lbP . rGıdfn] aflx/ em'nsg klg nfh dfg] kl5 u0f]znfO{ n8\8' r9fO{ Ps lbg cyf{t efı z'Sn rf}yLsf lbg dfq xf];\ eGg] jrg kfP . h:t} syfx? jf k'/f0f sygx?df cfwfl/t cg]s kj{ k"hf dfGg]x?sf nflu cf�gf] rGb«df / gLn cfd{ :6«¨n] kfOnf xfn]sf] rGı«df (Moon) a]Unf a]Un} dfGg' afx]s csf{] lasNk g} s] 5 / <

hg–hLjg lqmof sd{ lqmof

        wd{ / bz{g hlt pRr / kljq ePtf klg dflg;x?sf nflu hLjgsf] dg, jrg / sd{df o;sf] k"0f{ rl/tfy{ ug{' ;lhnf] s'/f xf]Og . oBlk hLjg Joj:yf / ;fdflhs ;+/rgfdf sfg"gL b08sf] ePaf6 eGbf g}lts u'0f wd{sf] g};lu{s ?kdf kl/kfngsf] wd{ / ;+:s[ltaf6 a9L Jojl:yt / zflGtdo agfO{ /fv]sf] 5 oyflk ef}lts ;'Mv ;'ljwf kfpg] Joj:yfdf cfh Tof] wd{ / ;+:s[lt ;+k|]l/t Joj:yf / zflGt qmdM b"j{n / czfGt x'“b} uPsf] 5 . g]kfnL a'4 wd{ / ;+:s[lt klg s]xL sd{ lqmofdf ;Lldt x'“b} uO/x]sf] 5 . d+h'>L kf/flhsf, g]d;'q kf/flhsf, lqmof ;+u|xaf6 gfleIf]bg -lkWog]_ hftsd{ -drfa" Ao+s]_, gfds/0f -gf“ 5'o]_, cGgk|fzg -drfh+sf]_, s0f{ e]b -Gx]o+ KjfM vg]_, r"8fsd{, jh|frfof{leif]s, kfl0fu|x0f, eLd/y b]j/y dxf/t eGg] # h+sf], d/]sf] dfG5]sf] z/L/df kmnfd /fVg] l;/fg / v'§f d'lg alQ afNg], 5\jf; ufndf d[tssf] a:q kmfNg], ;]tf] sk8fn] a]g{] -b'vflkvf+ lts]_ d[ts z/L/ ofqf -l;y+ og]u'_, kmf]x/ d}nf] kmfNg] -lkjfo]u'_, d[ts z/L/ ljBdfg cj:yfdf zdzfgdf sfs, :jfg / k|]t lk08 lbg], cl:t k/LIf0f ub}{ ;ft lbgdf Gx]g'df lbP/ kfvfhf vfo] -cfsfz bLk ;lxt vfB kbfy{ em'08\ofpg]_, b'Ao+s] -z'l4 ug{]_, ljleGg lbgdf ljz]iftM d[To'sf] 8]9 dlxgf, t]>f] 5}7f}+ afXf}+ dlxgfdf lk08 lbg] lqmofsd{sf] a0f{g u/]sf] 5 .

at{dfg o'udf a'4 wd{ / af}4 ;+:s[lt

        at{dfg o'usf] g]kfndf >L % a8f dxf/fhflw/fh k[YjLgf/fo0f zfxaf6 g'jfsf]6 r}Tosf] hL0ff]{åf/, !@ jif{] ;Dos k|yfsf] k|rng, >L % /fh]Gıaf6 dxf;Tjf] AofVofgsf] /rgf cflb ePtf klg ljz]if pNn]Vo af}4 lqmofsnfk ePg . /f0ffsfnsf] pbo kl5 t af}4x? /fhg}lts ;Qf ;DkGgx?;+u cnluPs} b]lvG5 . af}4x? lxGb" eP s]xL xf]Og, lxGb" af}4 eP ck/fwL aGg] Joj:yf / cj:yf rGı zDz]/sf] zf;gsfnb]lv :kli6g yfn] . af}4x? klg cfkm\gf axfn, alxn / rf8kj{sf To;} b}lgs lqmof sd{sf a'4 wd{df / af}4 ;f+:s[lts ;fwgdf ;Lldt eP .

        cfhsf] g]kfnL a'4–wd{ / af}4 ;+:s[lt eGg' g} :j]R5faf6 cyjf nf]sfkjfbaf6 aRg] clek|fon] ug{] lqmofx? ePsf 5g\ . axfn alxndf lgTo k"hf ug]{ k|ftM / ;GWof ;do :tf]q kf7 ug{], dlxgfe/ rf]axfn cyjf :joDe'df hfg] wfld{s lqmofdf Xf; g} gePtf klg k|ult x'g ;s]sf] b]lv+b}g . ljleGg jfBjfbg, ehg, :tf]q kf7, rof{uLtsf] k/Dk/f cfhsf a[4 eQmx? kl5 s;/L ;+/lIft x'g] xf] Ps ;d:of ePsf] 5 .

        PlzofO{ /fhg}lts / ;f+:s[lts k'ghf{u/0fsf] k|efj g]kfndf klg b]vf k/]kl5 a'4 wd{ / af}4 ;+:s[ltsf] If]qdf gjhfu/0f b]vf k¥of] . :joDe"sf] hL0ff]{åf/ Sjf+5] nfdfåf/f ;fj{hlgs wd{ b]zgfaf6 k'gM a'4 wd{ / ;+:s[ltdf gof“ r]tgf b]lvof] . % o'jsx? dxfk|1f, dxfrGı, dxf1fg, dxfjLo{ / dxfIfflGt gfp“sf nfdf leIf' eP . t/ /f0ff k|zf;g ljz]iftM /f0ff k|zf;gsf] j/b k|efj kfPsf k'/f]lxt k+yLsf] k|of;af6 oL o'js 3]n'+x?nfO{ b]z lgsfnf u/] . To;kl5 lelqPsf / a'4 wd{sf] k|rf/ k|;f/df nfu]sf :ylj/jfbL * hgf leIf' >fd0f]/x?nfO{ klg !% >fj0f @))) sf lbg b]z lgsfnf u/] . o;} af}4 bdgsf] gof“ ;d:of;+u ;+3if{/t x'g ;f/gfydf æwdf{]bo ;efÆ sf] :yfkgf eof] .

        g]kfndf k|hftGqsf] pbo eof] . wdf]{bo ;ef klg g]kfn lelqof] . a'4 wd{k|lt s]xL ;lxi0f'tf gLlt b]vf k/] . @) sflt{s @))* sf lbg a'4sf cu|>fjsx?sf cl:y wft' /fhb/jf/df k"lht eP . g]kfnsf] ;j{k|yd cGt/f{li6«o ;Dd]ng eGg ;lsg] $@ b]zx?af6 efu lnOPsf] rf}yf] ljZjaf}4 ;Dd]ng ;DkGg eof] . a'4sf] hGd:yn o; n'lDagL w/tLdf :j= dx]Gıaf6 a}zfv k"l0f{dfsf] lbg g]kfn clw/fHoe/ lx+;f ug{ gx'g] zfxL 3f]if0ff ceobfg aS:of] . n'lDagLsf] u'? of]hgf aGof] . wdf{]bo ;ef s} tTjfjwfgdf !% jf}+ ljZj af}4 ;Dd]ng ;DkGg eof] . o; cjlw leq y]/jfb af}4 leIf'x?, cgful/sfx? / pkf;s pkfl;sfx?sf] k|of;af6 $.% ;o a'4 wd{ / af}4 ;+:s[lt af/]df k':ts k'l:tsfx? n]Vg] / k|sfzg sfo{ eP . bh{gf}+ ljxf/x? zLn ;dflw / k|1f kIfLo wd{sf] k|rf/sf s]Gı x'“b} cfP . o;} ;dofjlw leq cg]sf}+ ;ef ;Dd]ng eP . leIf'x?af6 bzf}+ xhf/ wd{b]zgf eP . kl/0ffdtM a'4–wd{ / af}4 ;+:s[ltdf gof“ zlQm ;+rfl/t eP gof“ r]tgf :km"l6t eP, gof“ Hof]tL k|sflzt eP . c:t' .

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Can one be a Buddhist without believing in ‘Rebirth’?

Bhikkhu Sugandha, Brunel University

This was one of the questions that came up during a discussion in the middle of a Sunday lunch. The event took place in an English home. It was a normal social gathering among friends and family. However, in terms of guests invited that Sunday it was rather special. All had different religious affiliations. The host herself is very keen on Buddhism and has been reading a lot about it for many years. One of the friends visiting her that weekend was a strong believer in Catholicism although his wife had lost her faith in Christianity. Amongst the other guests was a British married couple who proudly proclaimed themselves Buddhists. They have been learning Pali, the language used by the Buddha, to enable them to understand Buddhist teachings from the primary sources. This couple is very much into Theravada Buddhism. Next was a Polish fellow, who has been practicing Tibetan Buddhism and had visited Nepal from time to time to keep up with his study of Tibetan Buddhism. He also proudly proclaimed himself a Buddhist. The last in the list was me, a Nepalese Theravada Buddhist monk.

The lunch was very enjoyable and the food was a typical English Sunday lunch with mashed potatoes in the menu. Many people did not know each other before this gathering so everyone was busy introducing themselves and exchanging their personal backgrounds to become acquainted each other.

After the lunch, in a sitting room everyone was enjoying their warm cup of tea when a serious discussion on Buddhism began. Many issues were raised and comments made with different flavours of belief systems. It turned out to be a inter-religious dialogue. There were strong and weak Christian voices, a Tibetan Buddhist approach, a Theravada Buddhist perspective, a truth seeker_s stand and obviously a Buddhist monk’s viewpoint. 

At one point of the discussion, the issue was karma. ‘God is the Creator and karma is God’ from a Christian point of view. Theravada Buddhists argued that it is a volitional action with a result. Whatever one does it has an effect of its own. Tibetan Buddhist added to that the effect will carry on to the next life. This is where the discussion heated up. Yes! The issue of a next life or rebirth or even reincarnation. This raised a whole question on Buddhism. 

If something can be passed on from this life to next one it means that there is a carrier. Then what is that carrier? Does it mean there is something which is permanent? Is that what we call ‘soul’? If there is one, isn’t it against the core teaching of ‘no-soul’ and impermanence in Buddhism?  This opened a whole spectrum of questions. With this issue even among Buddhists it began to show different perceptions and understandings of Buddhism. However, to cut the long story short, a Theravada Buddhist opened a question: ‘Can one be a Buddhist without believing in rebirth?’

Two types of Buddhists began to show different stand points on the issue. Buddhists who believe in next life and ones who do not. So who is a Buddhist and who is not?

This made me think ‘what is the sign of being a Buddhist at the first place?’ As far as I am concerned, I was born in a Buddhist family raised in a Buddhist culture and later ritually ordained as a Buddhist monk which verifies my identity as a Buddhist regardless of what I personally believe. But for a Western lay person how can one know one is a Buddhist because there is no ritual for a lay person to verify himself as a Buddhist convert or to become a Buddhist. It is not like other religions where they have a clear mark of identifying one’s religious identity. Baptism for example.

Let us take the simple and popular ritual of Theravada Buddhism—taking refuge in Triple Gem and observing the Five Precepts. Is it enough to proclaim someone as a Buddhist when he takes refuge in Triple Gem and keeps the five precepts? Or must he believe in many other doctrines of Buddhism such as ‘rebirth’ and/or ‘reincarnation’ too? What makes one a Buddhist? During the discussion all those questions popped up in my mind.

The Theravada Buddhists argued that the whole issue of rebirth is obviously one of the subjects concerned with Buddhism but it is not necessarily the essential teaching. It is an individual choice to believe in it or not. The main point is to believe in the doctrine of ‘karma’ which literally means ‘action’ or ‘deed’. On the other hand, the Tibetan Buddhist was a strong believer in a next life being determined by the deeds of present life. Hoping for a definite answer everyone stared at me!

This reminded me of the difference of perception between East and West. I still remember my brother telling me about the perception of time by people in the East compared to the West. It was in Nepal when my brother took me with him to a public event. The given time was two o’clock in afternoon. We were there on time but we did not see anyone there, neither had they opened the hall where the venue supposed to take place. I was a bit upset because I had postponed other appointments for that event. I complained to my brother about Nepalese not taking the matter of time seriously. He then explained to me that it is a direct effect of the believe system in the East.

In the East they believe in next lives one after another. Time is therefore limitless for Easterners. If one does not finish his work in this lifetime he still can carry it on to the next life. Whereas in the West time is limited and everything has to be finalised in this life. Therefore, they have to keep their time very rigid. But among Nepalese it is much more relaxed. If you missed something today you still have chance to do it tomorrow. If you are suffering this life you hope to be happy in the next. They do not regret suffering but accept it smilingly and hope for better in the next life to come. Similarly, this relaxation of time reflects in every aspect of Nepalese life. For example, public transport hardly even runs on time and most public events never begin on time. A matter of delaying an hour or two is not a problem at all! Even if you miss an appointment you need not feel apologetic because there is tomorrow, the day after tomorrow, next week, next month, next year and your next life to finish the matter which you cannot finish now.  

Here we can see how differently people perceive time. Obviously, the issue of karma and rebirth can be understood with the same degree of understanding among Easterners in general.

This issue of karma and rebirth are very delicate and intriguing. It is an abstract matter and can be explained only with metaphors because no one has died and come back to tell his story after death. Therefore, the question of life after death is like the question of Creator of the universe. It can go on and on endlessly without being able to prove anything.

In most explanations the issue of ‘karma’ and ‘rebirth’ is linked.  Karma which is a Sanskrit version of Kamma in Pali literally means ‘action or deed’. It is a neutral term as it could be wholesome deeds, unwholesome deeds or neither wholesome nor unwholesome deeds. But in a religious sense it has to be deeds with intention. Unintentional deeds are not regarded as karma. All intentional deeds and actions lead to different consequences. In other words, it is a theory of cause and effect.

‘Rebirth’ in Pali literally means ‘again-becoming’. According to the Buddhist texts Buddha and many of the great sages in His tradition have remembered past existences and seen, moreover, how karma initiated in one life has come to fruit in another.

This teaching of a continuity of lives is not peculiar to Buddhism but is accepted also in Hinduism, Jainism and the religion of the Sikhs. It has, for a long times been a strong undercurrent, (though not officially accepted) in Islam (Sufism), Christianity (Origen and the Gnostics) and is well-known in Neo-Confucian and Taoist teachings.

A teaching in which birth depends on the intentional action (karma) of the individual definitely makes some sense. It gives value to life and brings a sense of justice into what might well seem chaos and injustice. If one wants to know how evil-dowers can be happy and wealthy, while good people groan, oppressed in many ways, this too is answered by the teaching on karma and rebirth. Provided one believes in the Buddhist understanding that not all intentional actions have immediate fruits.

Not only has the teaching on rebirth a value for those who would see some justice in this world, it also has a pragmatic application. When teaching those who took rebirth for granted, Buddha strengthened their belief, but with others who were sceptical and asked questions, instead of asking them to accept rebirth as true, Buddha employed a ‘wager argument’. In this way he brought into focus the value of this teaching by stressing its practical benefits, here and now.

Clarification of the issue of rebirth may be done in the words of a famous Buddhist simile from the questions asked by King Milinda (Menander in Greek) of the sage Nagasena:

Rebirth is by the latter compared to the changes which a single jug of milk may undergo. To begin with there is just milk, this changes to curds, these to butter, from butter comes ghee and from ghee, the skim of ghee, and such processes may develop one from another, infinitely. Each stage is compared to one birth and all the time from the stage of being milk until it becomes ghee-skim, there is no underlying entity which actually goes unchanged—there are here only processes at work, unstable processes in the process of further change. The position of man, if he had but a little humility to see it, is the same: processes constantly change, react and change.

From these explanations we can see that the issue of rebirth is not related with being a Buddhist. This is further confirmed by Buddha’s teaching on five qualities of a good Buddhist. To be a good Buddhist lay disciple, Buddha said, one should be: 1) Endowed with faith (arising from wisdom). 2) Have good conduct (keep the precepts). 3) Not to be superstitious but believing in deeds (karma).  4) Not to seek for the gift-worthy outside of the Buddha’s teaching (to bring Buddha’s teachings into practice), and 5) To do his first service in a Buddhist cause (to endeavour adhering to Buddhism).

Therefore, if anyone follows these virtues one can be regarded as a good Buddhist without believing in rebirth. However, as a Buddhist essentially one must believe in the theory of karma. Following is a verse the simplifying the theory of karma which appears in the Buddhist texts:

According to the seed that is sown,

So is the fruit ye reap therefrom.

The doer of good will gather good,

The doer of evil, evil reaps.

Sown is the seed and planted well;

Thous shalt enjoy the fruit thereof.

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Ten meritorious acts:

A dharma talks at Executive Committee Meeting

The last committee meeting took place in October at the residence of Bhikkhu Sugandha at West Drayton. As usual the meeting started with taking refuges to the Buddha, Dharma and Sangha, followed by taking of five precepts. After this Sugandha Bhante delivered dharma talk on the ten meritorious acts.

‘Merit is a great facilitator. It opens the doors of opportunity every where. A meritorious person will succeed in whatever venture he puts his effort into’ (Ven. Dhammananda).

Human mind has tendency to indulge in greed, hatred and delusion. A greedy mind gives rise to insatiable appetite for more. A hateful mind leads to dislike and anger. A deluded mind makes us think  these roots of evil conditions as righteous and worthwhile conditions. Meritorious actions help us to lead happy and peaceful life.

There are ten types of meritorious acts:

1) Generosity (Dana): It is not simply giving something. It is the readiness of mind to give whenever and in whatever circumstances to help others. One can do that only if one has compassion towards others. It does not matter how much you give. It is the state of giving mind which is important. Dana could be in the material form like food, clothes, money, etc. It could be time spent in charitable and meritorious work. Giving knowledge to others is also a form of Dana.

2) Morality (Sila): It means to discipline one’s body, speech and mind from doing harmful actions towards oneself and the others. This can be done by either preventing oneself from wrong act or involving in rightful acts.

3) Meditation (Bhavana) : It is very easy to say what is meditation but very difficult to live accordingly. One needs a great deal of patience, effort and understanding of worldly conditions (atthalokadharma: gain and lost etc.). Meditation is to train mind to see things as they are. This is to overcome negativity in us so that our view can be right.

4) Reverence or respect (Apacayana): To respect teachers, parents, elders, etc. is the fourth meritorious act. Respecting teachers’ means valuing their knowledge. Honoring parents means understanding their love, kindness and compassion shown to us. Lack of these leads to misery in the society.

5) Rendering services (Veyyavacca): This means to serve elders, respectable people, patients and beings in need. This can be done by sharing one’s time and energy.  It will reduce selfishness which is inherent on all of us, which is one of the causes of suffering.

6) Sharing merit (Pattidana): This is to transfer merit which one has accumulated. At the end of meritorious action we can share with others for their well being and happiness. This is also quality of sharing and selflessness.

7) Rejoicing in others’ good deed (Pattanumodana):  This is to rejoice in others good action. It is opposite of jealousy but be joyful (mudit : sympathetic joy) in others success.

8) Giving dharma talk (Dhammadesana): It is regarded as the highest form of meritorious act. Food, clothes, money and other material things do not last long. On the other hand, giving knowledge will last for a life time and may change the mental attitude of the person for a better life.

9) Listening to the dharmadesana (Dhammasavana): By listening to the dharma talk it will help us to understand true nature of the world. Listening to the learned sages will always enlightened our understanding which will cultivate our mind for betterment in the life.

10) Right view (Ditthujukamma): This means to overcome from wrong attitude or view about world and self. When the attitude is good, the thought becomes good and the character becomes good. When the character becomes good, the purpose of the life becomes good.

 Reported by Amrit R. Sthapit

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Highlands Buddhism of Nepal 

Anil Sakya

Some two hundred years after the death of the Buddha, the renowned emperor of the period, Ashoka, became the Buddhist emperor. Following the teaching of the Buddha, he sent Buddhist monks to propagate Buddha’s teachings in all directions. Among all missionaries, a team of five monks was designated to Himalayan regions. The team was led by Ven. Majjhima Thera. 

It was at Sanchi in India where archaeologists found a container of relics belonging to Ven. Majjhima. On the outer casket it was engraved: ‘relics of the great teacher of Himalayan people’ (It is on display at the British Museum). This archaeological evidence clarifies that the mission to Himalayan regions was very successful. It was felt to be so important that his relics were kept and referred to him as the great master of Himalayan people.

Needless to say that Himalayan regions cover a whole range of Nepal where 83 percent of its land is covered by mountains. Archaeologically, it seems though Buddhism was first introduced to these highlands in the time of Ashoka if not at the time of the Buddha himself. At present the entire Himalayan regions of Nepal are influenced by a form of Mahayana Buddhism which is also sometimes known as Vajrayana Buddhism. However, it is much more popular with the term Lamaism or Tibetan Buddhism in a wider  extent.

The inhabitants of Nepalese highlands belong to various ethnic groups whose socio-religious and culture are heavily influenced by Buddhism. In northern Nepal live Sherpas, in mid-hills of Nepal live Gurungs, Magars, Thakalis. Tamangs live in most part of mid-hills and around the Kathmandu valley. All these ethnic groups are culturally Buddhists. In their societies they have their own religious men and agents in different forms. Apart from Buddhist priests (lamas) they have exorcists and shamans result of their local beliefs in deities and spirits. In terms of Buddhism their main source of reference is Tibet, although their practice of Buddhism is not exactly the same as in Tibet. In the past, they used to be trained by Tibetan Lamas either from Tibet or Kathmandu Valley but now this tradition is rarely followed.

According  to Tibetan history one part of the credit  for introducing Buddhism into Tibet was given to a princess of Nepal, Bhrikuti. She later became a Tara or Buddhist goddess in Tibetan Buddhism. The relationship between Nepal and Tibet, therefore, went back to very early period of their histories. Later Buddhism firmly established in Tibet with assimilation of local beliefs and it was prosperous till China invaded the country a few decades ago. The prosperous of Buddhism in Tibet had direct effect over most Nepalese ethnic groups who have close links with Tibet.  Sherpas has the closest links with Tibet socially and culturally, whereas Tamangs, Gurungs and others have distant relationships. However, based on their oral histories they link their lineage with Tibet one way or other.  Significantly, Buddhism practiced by those ethnic groups are unique in their own way. They have developed and shaped up different styles of Buddhism from its main reference of Tibetan Buddhism. It can be labelled according to each ethnic background: Sherpa Buddhism, Tamang Buddhism, Gurung Buddhism etc.

Among these Nepalese highlanders the most familiar Buddhist term is lama. Lama is not necessarily a celibate Buddhist monk but rather a household priest. Among the Sherpas it is only in the early twentieth century that they began to build Buddhist monasteries (gompa) and have celibate lamas (gelung) and nuns (gelungma). Otherwise they have always practised Sherpa Buddhism in which local married priests (lama) conducted rituals in village temples and at houses, for the benefit of the general populace similar to other highlanders.

Among Nepalese highlanders, the affiliation of religion is clearly seen in their life-cycle rituals. Among all rituals the most important ritual is a death ritual where the missing link has to be established between the death and the next life through a medium i.e. Buddhist lamas and Bon shamans. Death ritual (Ghyawa) is the main event of these highlanders and they associate Buddhism with death and otherworldly concerns.

Some scholars refer highland Buddhism of Nepal as a development of Nyingmapa school of Tibetan Buddhism. Nevertheless, there are also followers of Gelungpa and Bon traditions. Nying-mapa which means ‘adherents of the old [tantras]’ puts Padmasambhava, the founder of the sect before the Buddha.  In their gompas (temples) the main statue is the figure of Padmasambhava whereas the Buddha is the secondary figure. This is opposite to Gelungpa tradition. These two traditions are widely identified with their hats. Nyingmapa are called red hat because they don red robe and hat, whereas Gelungpa are called yellow hat according to the colour of the hat they wear. The main distinction between these two traditions is celibacy. Nyingmapa priests often live as householders forming a distinct social group or class, and only gather in the local temple for the performance of rituals whereas Gelungpa priests live in monastic lives.

Sherpa Buddhism

There is no dispute about Sherpas being Buddhists. The entire lives of the Sherpas are permeated in the Buddhist culture with temples in the villages, prayer-walls along the mountain tracks, prayer-wheels on the mountain streams and fluttering prayer-flags on the houses. Their life-cycle rituals are performed according to Buddhist culture.  They have a local belief that the middle son and daughter of the family has to be ordained according to a Buddhist Order .

There are two types of gompa in the Sherpa communities: private and public. Private gompas are located in private homes, mostly in the property of senior member of the clan. All relatives and followers of this clan gather at the private gompa when rituals are performed. Public gompa, built outside private homes are for public use without any kin-based structures. However, the latter type of gompa was only introduced in the late seventeenth century.

The nature of the Sherpa religious practices emphasise on the relationship between humans and gods which is expected to work as a result of the performance of rituals. Ortner (1989:43) writes, ‘The basic idea is that the world is full of negative forces taking the form of demons and other nasty creatures.  The gods are protective of people, but this protection does not come automatically; it must be petitioned and renewed through ritual. Thus the essential act of ritual practice is to make offerings to the gods, so flatter them to some extent, and to request that they continue their protection of humanity against the evil forces of the world.’

Likewise, there are three types of lamas in the Sherpa communities: gyudpi, ngawa and gelung/gelungma.  Gyudpi lamas have lineage or descendants of lamas it is hereditary religious married priests. Ngawa which means black-hat also refers to tolden (yogi) who are also married lamas with a particular mystical power. Gelung are fully ordained male lamas who lead celibate monastic life in Gompa. Similarly, gelungma are fully ordained female priests who lead celibate monastic life in nunnery.

Tamang Buddhism

‘Tamang is a group of indigenous inhabitants of Nepal who are hardworking, cheerful and believe in Buddhism’ writes a renown Nepalese historian, Janaklal Sharma. In the past Tamangs were unknown, they were referred as Lamas by others. By calling themselves Lamas, they declare themselves Buddhist. Although in some context lama may refer to any Tamang, it has a more specific meaning in Tamang culture itself. Lama is a Buddhist household priest. Other two religious specialists in Tamang society are: lambu exorcist of the evil spirits and bombo a shaman who resuscitate the living.

Holmberg (1984:697) writes, ‘Tamang lamas are married householders who farm like their kinsfolk, although they avoid plowing. During ritual, they don red robes, chant texts, display scroll paintings, and employ ritual implements. At these times villagers address them by the honorific sangkye, the word for Buddha.’ In most villages, local lamas maintain small temples with images of Guru Rhimborotshe (Padmasambhava) and other Buddhist  images. Tamang do not have monasteries or celibate monks and nuns as do Sherpas.  A Tamang lama said ‘everything is male and female. It is like earth and sky. If there were only celibate nuns and monks, humans would diminish and die out. All living breathing things must exchange in marriage.’ (quoted in Holmberg, 1989:175).

The essential Buddhist rite among Tamang is Ghyewa or gral (rescue) which is the memorial death feast. When someone dies lamas are invited to read and chant the texts and to administer oaths. It is believed that the bla or soul would not be in peace until lamas chant the texts. Usually different types of lamas are present during these rituals. Some lamas only read the texts, other play music. These are very costly and lavish rituals and hence people get help from all relatives and villagers.

In the name of death, they have custom to build small Buddhist stupas around villages or on the top of mountains and along the walking trails. Therefore, it is common to see many small stupas made of rock along any trekking path. These stupas are of two kinds: Buddhist and Bonpo. They are very alike. In Buddhist stupa they use to have an engraved stone with the sacred word of Om mani padme hum. Whereas in Bonpo stupa they use to have engraved stone with the Bonpo sacred word Om matrimuye saledu. There are some differences in circumambulating those stupas. Buddhist stupas are circumambulated clockwise whereas Bonpo are anti-clockwise. It is believed that by worshipping these stupas on the path, travellers will not get tired and they will be bestowed with luck upon them.

Gurung Buddhism

Gurung also known as Tamu is another famous Nepalese ethnic group. They are renown for their military services. They serve the Nepalese as well as the Indian and British armies. Culturally they are another Buddhist highlanders of Nepal. However, lowland Gurungs are affected by sankritisation and becoming more Hindus than the highland Gurungs who are still known as Lama-Gurungs.

As Tamangs, Gurungs also intermix shamanic belief with Buddhism. Like Sherpas they have two types of lamas: married and celibate (dge-slong). Unlike Tamang lamas, Gurung lamas usually take their training in monasteries either in Nepal or Tibet. They are generally followers of Nyingmapa tradition of Tibetan Buddhism.  Like Sherpas many Gurung families encourage a son or a daughter to get initiated into the Gompa community as a monk or a nun. They are called chos-pa meaning ‘religious ones.’ These lamas and chos-pas perform all domestic rituals  requested by the laity. At the same time they also maintain orthodox practices, with strict rituals and textual training.

Among Gurung communities there are three types of religious agents: one is Buddhist i.e. the lamas who are Buddhist monks, and other two types are shamans: Pucu (also paju, pajyu) and Khilbri (also khepre, ghyabre). They are similar to Tamang shamans, lambu and bombo. Gurungs refer to the local Paju shaman, a virtuoso sacrificer, as a ‘black’ Bon (bon-nag). The Khilbri shaman views himself as a ‘white’ Bon (bon-dkar). Their ritual roles are similar to lambu shaman and bombo shaman respectively.

Funeral for Gurungs is the most important event both socially and religiously. All three religious priests and shamans officiate the funeral rite side by side.

It is common among Nepalese highlanders to see syncretism of Buddhism and Bon. Moreover, in some places with Hindu deities as well. Therefore Buddhism practiced by highlanders of Nepal is a unique, different from Tibetan Buddhism and from each other among different ethnic groups.

This is just a glance of highland Buddhism of Nepal. I have only looked at three main groups of highlanders. There are still others like Magars, Thakalis, Lepchas, Rais, Limbus and Khas who are also heavily influenced by different forms of highland Buddhism.

(For details on Sherpa see S. Ortner (1989) High Religion: A Cultural and Political History of Sherpa Buddhism; on Tamang see D. Holmberg (1989) Order in Paradox: Myth, Ritual, and Exchange among Nepal’s Tamang; (1984) ‘Ritual Paradox in Nepal: Comparative Perspectives on Tamang Religion’ in Journal of Asian Studies vol. XLIII, No. 4 pp. 697-722; on Gurung see D. Messerschmidt (1976) The Gurungs of Nepal: Conflict and Change in a Village Society; S. Mumford (1990) Himalayan Dialogue: Tibetan Lamas and Gurung Shamans in Nepal.)

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Lumbini Today

Arjun Pradhan and Amrit Sthapit

Lumbini, the birthplace of the Buddha is situated in southern Nepal. It is a matter of pride for all Nepalese that the Buddha was born into this world about 2600 years ago. Famous dignitaries like Emperor Ashoka (3rd century BC) from Pataliputra, India, King Ripu Malla from the Khasa kingdom of far west Nepal (14th century), Fa-hien (5th century) and Hiuen Tsang (7th century) from China made pilgrimage to this holy site and left their marks behind. This holy site remained deserted for a long time until it was discovered and brought to light. One hundred and two years ago on December 1, 1896, the famous Ashokan Stone Pillar was discovered in a neglected state at the Lumbini Garden, the site where the Buddha was born. Later exploration and excavation on the site have yielded valuable archaeological remains dating back to 3rd century BC. The most significant of all findings is the Marker Stone showing the exact birth-spot of the Buddha. In recognition of the archaeological and historical sanctity of this site, Lumbini was inscribed on the World Heritage List in 1997.

Lumbini is situated about 300 km in south west of Kathmandu and 22 km away from present Siddharthanagar (Bhairahawa) Municipality. It is 27 km east from the ruins of King Suddhodhana’s palace in Kapilavastu, Tilaurakot.

In the past, when people visited Lumbini the most obvious sites were the Ashokan pillar, pond, Mayadevi shrine and archaeological ruins around it. Seeing those ruins in the middle of the open fields really make people think of law of impermanence as the Buddha’s message. However in present Lumbini one can see more than these ruins. It has transformed to be one of the Buddhist Centre of the world. The proposed Master Plan for the development of Lumbini which was finalised and approved by the United Nations and the government of Nepal in 1978 is taking its shape slowly, although it has been a few decades since it was started. Because of these recent developments, one can imagine how Lumbini is going to look in future according to the vision of the famous Japanese architect Professor Kenzo Tange. There are a lot to see and do when you visit Lumbini now. 

The Master Plan covers an area of three square miles on north south and encompasses three zones each covering one square mile (2.56 sq. Kms.). The three zones are united by a 1.474-meter long walkway and a canal. The zones are: a) the Sacred Garden Zone b) the Monastic Zone and c) the New Lumbini Village.

The heart of the design is the Sacred Garden located in the southern part. The ultimate objective of the design here is to create an atmosphere of spirituality, peace, universal brotherhood and non-violence consistent with the time and Buddha’s message to the world. The Sacred Garden shelters the ancient monuments at the centre in a freshly restored atmosphere of serene and lush forest all around the complex. In keeping with the goal of the protecting sites of archaeological significance, no new construction is permitted in the sacred area surrounded by a pond and the circular levee.

The Monastic Zone is situated in the forest area north of the Sacred Garden. Divided by a canal, there are East and West Monastic Enclaves having 42 plots each allotted for new monasteries of Theravada and Mahayana traditions of Buddhism. Nearby, across the central link bridge, a research centre, a library, an auditorium and a museum provide facilities for research and study on Buddhism.

The Northern part of the site is being developed as the New Lumbini Village which is also a gateway to the outer world where the visitors can find comfortable lodges and restaurants offering high standard facilities.

Sites to visit in Lumbini

1) The Sacred Garden Zone: It is in incomplete stage at the moment. The main archaeological site, where the Mayadevi Shrine was located is being excavated. So far archaeologists have found many items from there of which two are very significant: Marker stone of the Buddha’s birth spot and an oldest terracotta image of the Buddha when he was about to leave palace in search of Enlightenment. These archaeological items are kept in the temporary archaeological office at the site.

Apart from buildings and ruins there are annual festivals which are worth to partake when it takes place. Obviously, the most important festival in Lumbini is on the day of the birth of the Buddha—the Vesak full moon day which, as per English calendar, is around April or May. The next important date is in the month of December-January when Lamas from all over the country as well as overseas, go there to recollect the qualities of the Buddha. This festival continues for 10-12 days. The highlight of this festival is the last day called the ceremony of burning oil lamps which is worth seeing. Also, people from surrounding villages come to the ‘Mela’ which is celebrated at the end of the second week of April every year. This mela continues for two days. The highlight of this mela: women from surrounding villages come to Mayadevi Shrine to completely shave off their children's hair and lay it in front of Ashoka Pillar.

2) The Monastic Zone: This is divided into two zones:  

2.1. East Monastic Zone which is dedicated for the construction of Theravada monasteries from different countries.

2.2. West Monastic Zone which is dedicated for the construction of Mahayana traditional monasteries from all over the world. So far many monasteries representing different countries have been completed or on its way to completion.

2.1. East Monastic Zone: Entering through the main entrance at Lumbini village zone the first monastery one will come across is the Thai monastery. The construction of this monastery was started in 1997 by Thai government. It is constructed on 5 acres of land. The grand monastic wall and some buildings have been entirely designed and built according to typical Thai architecture.

Next to the Thai temple is another Theravadin temple built by Mahabodhi Society of India. It was started in 1996 on 1.5 acres of land. These temples will be bordered by canal which has not been built yet.

Next group of temples are the plot reserved by Bangal Buddhist Association for construction of their Theravadin temple which has not began yet. Adjacent to it is the most grand and beautiful Theravada temple belongings to Myanmar government. They started the work in 1993 and have mostly completed so far. This temple is also built on 5 acres of land. A magnificent replica of Burmese Swedagoan pagoda and other replicas of Burmese historical buildings are the must for any visitor. It is always crowded with pilgrims and tourists nowadays.

At the end of this zone is Nepalese temple built by International Bhikshuni Association. This is built on 1.5 acres of land and is nearing completion.

In the 1st December 1998 Sri Lankan government also commenced the construction of Sri Lankan temple in this zone. Besides these temples there is also a Vipassana meditation centre which is also under construction.

2.2. West Monastic Zone: On the West side to Lumbini canal is West Monastic Zone. This zone is set aside for about 15 Mahayana monasteries of which many are under construction. One of the majestic monasteries in this zone is the Chinese monastery built by Chinese government on 6.25 acres of land which was completed in September 1998.  The buildings were constructed in a typical Chinese architectural style with the estimated budget of about 4 million pound. This has already become an important site of Lumbini for pilgrims to visit.

The first monastery to be built in this zone is Vietnamese monastery on 6.25 acres of land. The traditional Vietnamese architectural buildings and pagoda which is 25 metre high is magnificent and picturesque. It is near its completion.

Another grand temple belongs to Korean Buddhists which lies in front of the Chinese temple. A Korean designed guesthouse is already in completion and the main shrine hall is under construction. Apart from these completed temples there are other plots of land which have already been reserved for French Buddhist temple, German Buddhist temple, and Tibetan Gompas.

3) The new Lumbini Village Zone: This zone is purely allocated for the material world i.e. for residence, education, and social activities. It is in the northern part of Lumbini and it is a gateway to Lumbini just before entering into the spiritual and sacred lands. Within the New Lumbini Village zone there are provision for museum, libraries, International Buddhist Research Institute, hotels, guesthouses, hospital and tourist centres.  This is the starting point for all pilgrims entering Lumbini to start their spiritual journey.

From five stars hotels to simple pilgrimsี guesthouses are already in service. However, library, research centre and museum are still on its way to the operation although the buildings were completed a long time ago.

Also within this zone the highest World Peace Pagoda of Asia is under construction by Japanese Buddhists. This is the place where a hideous crime of murdering Japanese Buddhist monk, Navatame took place in 1997. However, since the murder took place, it has become another place for pilgrims and tourists to visit and see the spot with their own eyes. In fact, this World Peace Pagoda is an additional to the original Master Plan.

Lumbini is not only sacred and sanctuary for all Buddhists and peace lovers but with its rich fruit trees, greenlands and wet lands it became a sanctuary for many birds, fishes and animals. Within this garden there are many types of endangered birds living happily. Many wild antelope (Nilgai) often passes through the garden and it is very pleasant to see fishes jumping up and down in the canals and ponds. Lumbini is indeed a sacred place and a source of peace for mind and body. It is indeed a fountain of World Peace. Whoever visit there and reflect on the reality of the world according to the Buddha’s teachings will achieve peace physically and spiritually as Buddha himself had mentioned (in Dighanikaya) before his death: ‘Lumbini should be (visited and) seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence...’

Lumbini is becoming the Buddhist centre where one can see and witness most Buddhist cultures of the world. Since the Buddha was born 2600 years ago at Lumbini, his teachings have reached far and wide, all over the world. Now such glory is going back to its founder’s land, its place of origin. Just by visiting Lumbini in Nepal, one will be able to see different Buddhist architectures and culture from all over the world. One will have a chance to comprehend how his teachings have affected all walks of life in different parts of the world. Most importantly one will have a golden opportunity to understand and practice all different traditions of Buddhism to suit an individual. Lumbini today reflects a whole spectrum of the development of Buddhism from its inception to present time doctrinally and culturally. 

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